The Anatomy of Arminianism, Chapter 28
CHAP. XXVIII.
That reconciliation, remiſsion of ſinnes, and ſaluation is not obtained nor purchaſed for all, and particular men, by the death of Chriſt.
I. FIrſt, whoſoeuer ſaith, that by the death of Chriſt reconciliation is obtained for all and ſingular men, although hee conſider Pharaoh and Iudas, not as reprobates, but ſimply as ſinners, yet hee ſaith that reconciliation is obtained for them who hauehave neuer beleeued, nor neuer were to beleeue. And ſeeing it is not equall nor iuſt, that reconciliation ſhould bee obtained for ſuch, the death of Chriſt is vſed wrongfully to obtaine ſomething that is vniuſt, and to doe ſomething which is contrary, to the iuſtice of God.
II. And who but hee that doth willingly ſhut his eyes, will euer beleeue that the reconciliation of Iudas, was obtained by the death of Chriſt, ſeeing that the death of Chriſt, was the very crime of Iudas, and by it he was brought to the halter.
III. And ſeeing that at the very time in which Chriſt did die, many were already tormented in hell, he muſt needes be of a ſhallow braine, who thinketh that by the death of Chriſt, ſaluation or reconciliation was obtained for them.
IV. Alſo by this doctrine God is openly mocked: For Chriſt is imagined to obtaine that from his father, which he knew would neuer profit; as if God ſhould grant to his ſonne the ſaluation of that man which from eternity he decreed to condemne. For if Chriſt obtained reconciliation and remiſſion of ſinnes for Pharaoh and Iudas, whether conſidered as Reprobates, or conſidered as ſinners, hee knew well enough that that obtaining of it would not be for their good or profit. Chriſt therefore is brought in asking this of his father: I pray thee receiue into grace thoſe whom I know thou wilt neuer receiue into grace, and whom I know certainely are to be condemned: For Chriſt in his death, and before his death, knew full well the ſecrets of election. Surely theſe men ſeeme to doe their endeauour that Chriſtian Religion ſhould be made a laughing ſtocke.
V. Alſo they expoſe God to deriſion, while they will hauehave God at the ſame time, to louelove and hate the ſame man; to louelove him becauſe hee giueth his ſonne for him, and would hauehave reconciliation to be obtained for him, but to hauehave hated him, becauſe from eternity he decreed to condemne him.
VI. And if Chriſt obtained remiſſion of ſins for Iudas; it muſt needs be that God granted that to Chriſt asking it, & that he forgaue the ſins of Iudas: Which if it be true, it neceſſarily followeth that God doth aboliſh his owne acts; and condemning Iudas, puniſhed thoſe ſins which were remitted, and ſo men ſhould be puniſhed for thoſe ſins, the pardon whereof is obtained: & the teſtament of Chriſt by which they wil hauehave ſaluation to be purchaſed for all men, ſhould be made void.
VII. Neither is God onelyonly thus mocked, but alſo he is made to mocke mankinde: For it is manifeſt by vſe, and by the experience of all ages, that the Goſpell is ſcarce preached to eueryevery tenth man, and that the name of Chriſt is vnknowne to the greateſt part of the world; which thing that it is done by the prouidence of God, ſo diſpenſing, there is none that will deny, vnleſſe he that thinkes that all things are carried confuſedly, and that they doe proceede without reaſon or order. And if reconciliation and ſaluation by Chriſt be purchaſed for all men, why doth not God publiſh this benefit through the whole world? Why doth he ſuffer this reconciliation to be vnknowne to the greateſt part of mankinde? Why doth he keepe in and hide from ſo many men the grace which doth belong to them, and which is obtained for them; without the knowledge of which, no man can be ſaued? They anſwere, that God doth it becauſe men ſhew themſelues vnworthy of this grace. As if any man could be worthy of it, or could ſhew himſelfe worthy of it. Who knoweth not that the Goſpell is preached to them that are moſt vnworthy? And where ſinne hath abounded, Rom. 5.20.there grace hath abounded? And if God is hindred by the vnworthineſſe of man, that he ſhould not make knowne to him the reconciliation obtained, the ſame vnworthineſſe could and ought to hinder the obtaining of reconciliation. For when reconciliation was obtained, God did then fore-know the vnworthineſſe that would follow, with no leſſe certainty then if it had beene preſent.
VIII. And when they ſay that Chriſt died for all, as concerning the obtaining of ſaluation, but not as concerning the application of it, they doe plainely confeſſe that Chriſt did not obtaine that this reconciliation ſhould be applied to all. Whence it commeth to paſſe, that this obtaining of reconciliation, is vaine, yea, and ridiculous: For they ſpeake as much as if they ſhould ſay, that freedome was obtained for one, but not that he ſhould be freed; or that foode was obtained for one, but it was not procured that hee ſhould be fed with this foode.
IX. And ſeeing that by faith the application of the death of Chriſt is made, if Chriſt by his death hath not obtained for vsus the application of this reconciliation, it will follow that he hath not obtained faith for vsus: For they muſt needes deny that faith is obtained for vsus, who will not hauehave faith to be from grace alone, but to be partly from free-will, in whoſe power they will hauehave it to be to refuſe or admit grace, to beleeue in act, or not to beleeue.
X. And ſurely hee that ſhall more attentiuely conſider what theſe words meane; The obtaining of application, and the application of the thing obtained, will finde that it is a meere Meteor, or building of Caſtles in the ayre, and that they are vnſeaſonable trifles, with which they enwrap mens wits: ſeeing Chriſt doth obtaine nothing which he doth not apply, nor doth he apply any thing which he hath not obtained: Otherwiſe in vaine were the obtaining of that benefit, which both he that obtaineth it, and he of whom it is obtained, knoweth that it will neuer be applied, and that it will neuer profit him, for whom it is obtained; Nor is it credible that the remiſſion of that ſinne which ſhall neuer be remitted, is procured.
XI. Yea, theſe innouators doe ſo ſpeake, as they that would hauehave by the death of Chriſt ſomething to be procured, not for vsus, but for God: For they ſay that by the death of Chriſt, God obtained power of ſauing vsus, but they denie that the application or conferring of ſaluation was obtained by the death of Chriſt for Peter or Paul, but that onelyonly a gate and way was opened for them, by which they might come to ſaluation: Wherefore Chriſt by his death will be ſaid to be, not the giuer, but the preparer of ſaluation. And certainly the opinion of Arminius doth tend thither, that Chriſt ſhould be ſaid, not to hauehave obtained reconciliation for any one, but to hauehave laid open a way for God, by which he might beſtow ſaluation.
XII. They doe no leſſe trifle, when they confeſſe that the fruit of the reſurrection of Chriſt, Aduer. Walach. P. 51. Non ad eos omnes fructus reſurrectionis extenditor, pr… quibus m…rtem oppetijt Chriſt….pertained onelyonly to the faithfull, but the fruit of his death, that is, reconciliation and remiſſion of ſinnes, they extend to all and ſeuerall men. Ther fore (if theſe men be beleeued) there will be ſome m…n to whom the fruit of the death of Chriſt doth pertaine, but the fruit of his reſurrection doth not pertaine. As if they ſhould ſay that Chriſt died for ſome men, for whom hee hath not ouercome death: And that the fruit of the fight belonged to all, but not the fruit of the victory. And there will be ſome men, for whom although he hath offered himſelfe on earth, yet hee doth not offer himſelfe in heauen. But the Scripture ioyneth theſe things, as inſeuerable, and vnſeperable, that hee died for vsus, and that he roſe againe for vsus; Rom 8.34. It is Chriſt that died, yea rather, that is riſ…n againe, who is at the right hand of God, making interceſsion for vsus. And the 2. Co. 5.14. That they which liue, ſhould not henceforth liue vntounto themſelues, but vntounto him that died for them, and roſe againe: Becauſe no man is made partaker of the fruite of the death of Chriſt, but by his reſurrection.
XIII. It is of no ſmall moment, that if reconciliation were obtained for all mankind, it muſt needs be that all infants, borne without the couenant, are reconciled, their ſinne is forgiuen them: Whence it would come to paſſe that they could not hauehave a greater benefit beſtowed vponupon them, then if one in a gentle cruelty ſhould kill them in their cradles: For if they die in this ſtate of reconciliation, their ſaluation is certaine; but if they liue, they ſhall be brought vp in paganiſme, which is the moſt ſure way to eternall deſtruction.
XIV. And ſeeing no man can be ſaued, but hee for whom reconciliation hath beene obtained, and hath alſo beene applied: I doe not ſee what the obtaining of reconciliation doth differ from the application of it in infants, which are taken away by an vntimely death: For (by the doctrine of Arminius) they are ſaued by reconciliation alone. Here therefore that diſtinction of the obtaining of reconciliation and of applying of it, doth vaniſh away: Which diſtinction, although it may hauehave place among men, yet with God it cannot hauehave place, who granteth nothing which he doth not giuegive, from whom nothing is obtained which hee doth not giuegive and conferre in act: For to him all things are fore-ſeene neyther can any thing happen, by which hee ſhould be compelled to deny what hee hath granted, to change his counſell, or to aboliſh his acts.
XV. And if theſe two things be compared betweene themſelues, to obtaine reconciliation for his enemies, that they might be ſaued, and to beſtow ſaluation on them that are already reconciled, it is no doubt, but that it is farre greater louelove, to die to reconcile his enemies, then to giuegive ſaluation to them that are reconciled. The Apoſtle teacheth th…s expreſly. Rom. 5.10. If when we were enemies, we were reconciled to God by the death of his ſonne, much more being reconciled, we ſhall be ſaued by his life. If Saint Paul be beleeued, it is an eaſier and more likely thing, to ſaue him that is reconciled, then to reconcile him that is an enemy, by dying for him. Seeing therefore that Chriſt (if we giuegive credit to Arminius) hath performed for all men that which is farre the greateſt, and is an argument of his higheſt louelove; it will be ſaid, that Chriſt in dying for vsus, loued Pilate, Iudas, Saul, and Pharaoh, no leſſe then Peter and Iohn: But there is no man can make himſelfe beleeue, vnleſſe it be hee that is willing to be deceiued, that Chriſt loued thoſe with his greateſt louelove, whom his father from eternity hated, and whom the ſonne himſelfe knew were from eternity appointed to puniſhment.
XVI. Yea truely, ſeeing Chriſt, as hee is one God with the father, hath from eternity predeſtinated the reprobates to damnation, it is not likely, yea not poſſible, that the ſame Chriſt hath obtained reconciliation for Iudas, as hee is man and a mediator, and hath from eternity reprobated the ſame man, as hee is God. For although theſe ſectaries will hauehave the decree of reprobation to be, in order, after the obtaining of reconciliation, yet neither of them is in time before the other, and it muſt needes be that the deſire of reconciling, and the decree of reprobating were together in one and the ſame minde.
XVII. Notable is the ſpeech of Chriſt, Iohn 15.13. Greater louelove hath no man then this, that one lay downe his life for his friends. The meaning of Chriſt is, that friends cannot be more loued then by dying for them: For although it be greater louelove to die for ones enemies then for his friends, yet it is certaine, that nothing can be performed for thy friends ſake, by which thou maiſt more teſtifie thy louelove to them, then if thou die for them. Seeing therefore that this is the greateſt louelove to die for one, whether friend or enemie, it muſt needes be that Chriſt equally loued all men, with his greateſt louelove: They muſt therefore affirme, if they will be conſtant to themſelues, that Chriſt, in dying, loued with his greateſt louelove, Iudas, Pilate, yea Cain and Pharaoh, who were already in hell.
XVIII. The conferrers at the Hage, doe endeauour to quit themſelues: If (ſay they) to louelove in the higheſt degree, is not onelyonly to merit ſaluation, but alſo to beſtow it, we denie that Christ did generally louelove all thoſe, in the higheſt degree, for whom he died. They therefore condemne Chriſt, and accuſe him of a lie, who will hauehave this to be the greateſt degree of louelove, to die for one. And it is impoſſible that Chriſt ſhould louelove any one in the higheſt degree of louelove, but that alſo hee ſhould beſtow ſaluation vponupon him. And if theſe things could be ſeparated, yet this would remaine firme and ſure, that Chriſt loued him with his greateſt louelove for whom hee died, although hee hath not afterwards beſtowed ſaluation vponupon him, becauſe the greatneſſe of the louelove of Chriſt, is to be eſteemed, not by the profit that commeth to him for whom hee died, but by the greatneſſe of the ſorrowes which hee ſuffered for him: Yea, whoſoeuer ſhall weigh theſe things, in the exact ſcale of iudgement, ſhall finde that it is greater louelove to ſuffer death for one, to procure for him ſome little good, then to procure great good. So it is more flagrant louelove to expoſe himſelfe to death, that his friend might not be hurt, no not a little, then if he ſhould doe it, that his friend ſhould not periſh by being burnt aliue.
XIX. Nor doe they eſcape by the diſtinction of this louelove, into Antecedent and Conſequent, ſeeing the Antecedent louelove wherewith they will hauehave Iudas, and Pharaoh to be loued by Chriſt, cannot but be the greateſt, and that beyond which (as Chriſt himſelfe witneſſeth) none can be extended. Theſe are not two loues, to be willing to hauehave mercy before faith, and to be willing to ſaue after faith; but they are two effects of one and the ſame louelove.
XX. And if Chriſt by his death was the pledge, and price of redemption for Iudas, Pharaoh, Saul, &c. The marke of iniuſtice would be ſet vponupon God, who hath taken two puniſhments for the ſame ſinnes, when the firſt ſatisfaction did ſuffice, and hath twice giuen iudgement vponupon the ſame thing: For once they were dead in Chriſt, ſeeing Chriſt ſuſtained their perſon vponupon the croſſe, and yet the ſame men doe die the eternall death in their owne perſons. Thence alſo it will follow that Chriſt did in vaine beare the puniſhments due to Iudas and Pharaoh, and that hee in vaine made himſelfe a pledge for them: For ſurely if Chriſt on the croſſe, was the pledge of all and ſeuerall men, and made himſelfe for them as a ſurety, it muſt needes be, that hee ſupplied their place on the croſſe, and ſuſtained their perſon: And ſo that may be ſaid of all men without exception, which the Apoſtle ſaith, 2. Corinth. 5.14. If one died for all, then were all dead. But no man yet, as I know, hath dared to ſay, that the reprobates died with Chriſt, or in Chriſt. And truely the following words of the Apoſtle doe argue, that he doth not ſpeake of all men in the whole world, but of all thoſe to whom the fruit of the reſurrection of Chriſt doth pertaine, and who are become new creatures.
XXI. That reconciliation is purchaſed onelyonly for the elect, the Apoſtle teacheth, Rom. 5.11. Wee ioy in God, through Ieſus Chriſt our Lord, by whom wee hauehave now receiued reconciliation. Did S. Paul ſo greatly reioyce in that benefit, which was common to him with Herod and Pilate? And C. 3. v. 25. God hath ſet forth Chriſt to be a propitiation, through faith in his blood. There is therefore no prop…tiation without faith, and therefore no obtaining of reconciliation. For hereby it is perceiued that God is pacified to a ſinner, and his propitiation is made, becauſe Chriſt hath obtained reconciliation for him.
XXII. In the eight Chapter, and foure and thirtieth verſe of the ſame Epiſtle, it is not onelyonly ſaid that Chriſt died for the elect, but becauſe that Chriſt died for them; the Apoſtle doth thence inferre that no accuſation can be laid againſt them: Who ſhall lay any thing to the charge of Gods elect? It is God that iuſtifieth: Who ſhall condemne? It is Chriſt that died, &c. Out of which place we thus argue: They for whom Chriſt died cannot be condemned, nor can any thing be laid to their charge: But the reprobates are condemned, and ſomething is laid to their charge; therefore Chriſt died not for them; So it be vnderſtood in that ſence which I ſaid at the beginning, to wit, that Chriſt by his death did not obtaine reconciliation and ſaluation for them.
XXIII. Thoſe for whom Chriſt obtained reconciliation and remiſſion of ſinnes, for thoſe he alſo prayed and made interceſſion: But he doth not make interceſſion nor pray for the world, but onelyonly for the faithfull, as Chriſt himſelfe ſaith, Iohn 17.9. I pray for them, I pray not for the world, but for them which thou haſt giuen me. It is no doubt but that by the world thoſe that doe not beleeue are to be vnderſtood, and thoſe that hauehave not receiued the grace of Chriſt, amongſt whom alſo are refractary perſons: For theſe, Chriſt ſaith, he doth not pray; Now all men are ſuch by nature, being deſtitute, not onelyonly of faith, but alſo of the power of beleeuing. But among theſe, God giueth ſome men to Chriſt, to whom alſo hee giueth faith in Chriſt: For theſe alone Chriſt doth profeſſe that he maketh interceſſion to his father.
XXIV. Here the ſectaries after their manner doe vſe a ſleight diſtinction: For they make a double interceſſion; one generall, whereby Chriſt doth make interceſſion for all, the other particular, whereby hee doth make interceſſion onelyonly for the faithfull. By the firſt, reconciliation of ſinnes is obtained; by the other, the applying of reconciliation and ſaluation: But this generall interceſſion is plainely needeleſſe; for in vaine is reconciliation asked, without the application of ſaluation. By that generall interceſſion, Chriſt eyther asked ſaluation for Iudas and Pilate, or elſe hee did not aske: If he asked not, his interceſſion was to no purpoſe; If he asked, he ſuffered the repulſe, and ſo in vaine he made interceſſion: But hee himſelfe ſaith, Iohn 11.42. that he was alwaies heard by his father. But perhaps they will hauehave Chriſt to hauehave asked the application of ſaluation for all men, on a condition, to wit, if they will beleeue; and with this reſpect, that they ſhould beleeue: Truely if it be ſo, then Chriſt hath not made interceſſion for all. For that which is asked on a condition, take away the condition, and it is not asked. He that ſaith to God, I pray to thee for all, ſo they beleeue, doth plainely declare that he doth not pray for them which doe not beleeue: Wherefore Chriſt himſelfe doth reſtraine his ſending into the world, and therefore alſo his interceſſion, to the faithfull alone, Iohn 3.13. God ſo loued the world, that he ſent his onelyonly begotten ſonne, that whoſoeuer beleeueth in him ſhould not periſh, but hauehave euerlaſting life. There you ſee that not onelyonly the fruit or application of the donation and giuing of the Sonne (that I may ſo ſpeake) but alſo the donation it ſelfe doth belong onelyonly to beleeuers.
XXV. But it is worth the labour to know what that particular interceſſion is, with which (as theſe ſectaries doe confeſſe) Chriſt, Iohn 17. doth make interceſſion for the faithfull alone, and to know what it is that he asketh by it. Father (ſaith he) keepe them: And a little after, I pray thee that thou wouldeſt keepe them from the euill. If this interceſſion be peculiar to the faithfull, I doe not ſee what remaineth for the generall interceſſion: For without theſe things all interceſſion is vaine. And ſeeing in the Lords prayer theſe two things are asked ioyntly, and together, to wit, remiſſion of ſinnes, and freedome from euill, who would endure ſuch a bold forgery, whereby the Arminians doe pull aſunder theſe things, and will hauehave Chriſt to obtaine remiſſion of ſinnes for all, but not freedome from the euill?
XXVI. And if Chriſt prayeth for all, he prayeth alſo for them whom hee knoweth doe ſinne the ſinne vntounto death, for which Saint Iohn doth not ſuffer vsus to pray, Iohn. 5.16.
XXVII. Yea, the Arminians here are not conſtant to themſelues, when they ſay that Chriſt did intercede by a particular interceſſion for the faithfull, and for thoſe whom the father gaue to the Sonne; for ſeeing they teach that the faithfull & godly men may fall from the faith & be condemned, it appeareth that they will hauehave Chriſt to intercede for many reprobates by a particular interceſſion, if many of the faithfull are reprobates.
XXVIII. Arminius, p 70. againſt Perkins, doth bring for this purpoſe many things, which I doe not know whether they will be alowed by his followers. Firſt, he thinks that Chriſt doth ſacrifice himſelf for many, for whom he doth not make interceſſion: becauſe his ſacrificing was before his interceſſiō: For he wil hauehave the ſacrificing of Chriſt; to pertaine to his meriting, & his interceſſion to pertain to the application of his merit. Theſe things ſeeme to me to be repugnant, not onelyonly to the truth, but euen to common ſence: For whoſoeuer doth prepare himſelfe to be a purging ſacrifice for another, doth neceſſarily pray that the ſacrifice which he is to offer, may be pleaſing and acceptable for him for whom he doth offer himſelfe for a ſacrifice. And whoſoeuer doth offer a price of redemption, doth firſt intreate this price may be receiued, as that Chryſes in Homer ſpeaking thus:Iliad. ….
foreign.
Releaſe to me my louing daughter, and accept the gifts.
See in the firſt place his prayers, and then the offering of the price: Therefore interceſſion doth neceſſarily goe before the ſacrifice. Arminius addes. It is true indeede that Chriſt, in the daies of his fleſh, offered vp prayers and teares to God the father; but thoſe prayers were not made for the obtaining of thoſe good things he merited for vsus, (that is, for the obtaining of ſaluation) but for the aſsiſtance of the ſpirit, that he might ſtand in the combat. An impious and wicked opinion; for by it, it is denyed that Chriſt prayed for our ſaluation before he died; when yet, Iohn 17. hee prayeth thus before his death: Keepe them in thy name. And, Father, I deſire that thoſe which thou haſt giuen me, may be with me, that they may ſee the glory which thou haſt giuen me. Arminius himſelfe is aſhamed of ſo falſe a doctrine; for by a certaine doubtfull Epanorthoſis, or correction, he doth ſeeme to condemne that which hee ſaid; for he addes. But if he did then offer prayers for the obtaining of this application, they did depend on his ſacrifice that was to be finiſhed, as if it were finiſhed. That ſpeech, But if, is the ſpeech of one doubting, when yet it is a thing moſt certaine. But what is this againſt Perkins, who ſaith, that Chriſt doth not ſacrifice himſelfe for them for whom hee doth not pray? Surely theſe things which Arminius doth heape vp, are nothing to the purpoſe, nor doe they touch the matter: For although the prayers which Chriſt offered vp for our ſaluation before his death, are grounded on the merit of his death that was to come, yet that remaineth which Perkins ſaith, that Chriſt doth not ſacrifice himſelfe for them for whom hee doth not pray: For the death of Chriſt had not beene a ſacrifice, vnleſſe hee had prayed that it might be accepted of the father, for their life for whom he died: For griefe and torment is not of its owne nature a ſacrifice, vnleſſe there be alſo ſuch a petition.
XXIX. I doe not deny, but that Chriſt in his death prayed for them that crucified him: But I denie that he prayed for all without exception, but for them alone who did it by ignorance; for he ſaith: Father forgiue them, for they know not what they doe, Luke 23.24. Whom a little after, as Saint Luke doth teſtifie, were conuerted to the faith. Act. 2. and Chap. 3.17. Doth not Chriſt ſay this with an humane affection, and not as the redeemer? For, as he was man, he might wiſh well to thoſe, whom as he was God, he knew were reprobates: Thus hee wept ouer the inhabitants of Ieruſalem, the fall and reiection of which Citty, as he was God he had decreed.
XXX. And when the ſectaries doe deny, that Chriſt on the croſſe ſuſtained the perſon of the elect, they doe openly impugne that ſpeech of Chriſt, Iohn 10.11. I am that good ſhepheard, the good ſhepheard giueth his life for his ſheepe. And Iohn 15.13. Greater louelove then this hath no man, that one ſhould lay downe his life for his friends. And Epheſ. 5.25. Chriſt loued his Church and gaue himſelfe for it. Chriſt therefore died for his ſheepe; for his friends; for his Church; and what are theſe but the faithfull and elect? Can Pharaoh, Iudas, &c. in any reſpect, be called the ſheepe of Chriſt? The Arminians anſwere, that they are called ſheepe, not in reſpect of the preſent condition, but of that to come. A vaine thing: For the condition to come, was already preſent in the decree of God, in reſpect of which decree, they are called ſheep before their conuerſion, Iohn 10.16. For they are called ſheepe, not onelyonly becauſe they were to gather themſelus to the fould of Chriſt, but becauſe God in his eternall counſell, decreed to giuegive them faith, by which they might gather themſelues to the fould of Chriſt: For if they had not beene giuen to Chriſt, vntill they had ioyned themſelues to Chriſt by faith, they had giuen themſelues to Chriſt, before God had giuen them to Chriſt.
XXXI. In the meane time it is to be obſerued, with what fidelity theſe ſectaries doe deale here: For they will hauehave God to hauehave choſen thoſe that beleeue: Neither doe we deny it, ſo that by beleeuers, thoſe be vnderſtood, who are to beleeue by the gift of God, and thoſe to whom God hath decreed to giuegive faith: For we ſay that faith is conſidered as a thing to be performed, and not as a thing preſent and already performed; and when wee ſpeake of Election, we ſay that beleeuers are called, not in reſpect of preſent condition, but of that to come. This thing although it be agreeable to reaſon, and to the word of God, yet it is reiected by theſe ſectaries, as abſurd: And yet the ſame men a little after doe vſe the ſame thing, and yeeld to our part: For they will hauehave that ſpeech, I giuegive my life for my ſheepe, to be taken in reſpect, not of the preſent condition, but of the future; and that they are called ſheepe, becauſe they ſhall gather themſelues to the fould of Chriſt. There is no cauſe therfore why they ſhould ſo much be moued, when we ſay, that beleeuers are elected, not in reſpect of the preſent or paſt, but of the future condition, and by the beholding of that faith, by which, by the gift of God, they are to come to ſaluation. That which pleaſeth them, when themſelues ſay it, ought not to diſpleaſe them when it is vſed by vsus: Eſpecially ſeeing the Scripture doth neuer expreſly ſay, that beleeuers are elected; but doth cleerely pronounce that Chriſt died for his ſheepe, and for the Church.
XXXII. For theſe cauſes the holy Scriptures, which doth ſometimes ſay that Chriſt died for all, in that ſence which I hauehave ſaid, doth oftentimes ſhorten and reſtraine that generall ſpeech, laying, that the blood of Christ was ſhed for many, Matth. 26.28. And that the ſonne of man came, that he might giuegive his life, a redemption for many. And, that he was offered once for the ſinnes of many. Heb. 9.28.
XXXIII. And if you would fetch the matter from the beginning, and from the couenant which God made with Adam, you ſhall finde that this couenant doth belong onelyonly to them alone, whoſe heele the Serpent bruiſeth, and whom hee hurteth with a light wound, and therefore onelyonly to the faithfull, and the elect; for the reſt, the ſerpent infecteth with his poiſon, killeth them with his biting, and taketh them away with a deadly wound.
XXXIV. And if Chriſt by his death obtained reconciliation for Cain, Pharaoh, Iudas, &c. It muſt needs be, that Chriſt redeemed them: But he hath not redeemed them, becauſe they alway doe and ſhall remaine captiue: Nor is it credible that Chriſt would pay the price of redemption for them, whom he knew were neuer to be freed; or that Sathan could take away thoſe ſoules, redeemed by Chriſt with ſo great a price.
XXXV. Saint Paul, 2 Cor. 5.20. ſaith, That God was in Chriſt, reconciling the world vntounto himſelfe. If by the world, are vnderſtood all and ſeuerall men without exception; it muſt be beleeued, that not onelyonly reconciliation was obtained for all and ſeuerall men, but alſo that they are reconciled in act; and that Iudas and Pharaoh were ſometimes among the friends of God: which thing, Arminius himſelfe doth not dare to ſay.
XXXVI. Finally, if Chriſt hath obtained reconciliation for all men, euen for them who are without the couenant, then no man ſhall be borne without the couenant of Chriſt, and that will be falſe which Saint Paul ſaith, Epheſ. 2.3. where ſpeaking of the condition in which we are borne, he ſaith, that by nature we are the children of wrath, that is, borne ſubiect to the curſe: For how can any one be borne ſubiect to the curſe, if reconciliation is obtained with God, for all men, without exception.