Riches of his grace that ever was or can be to those persons that God gave his Son to dye for 2. He expresseth what Christ suffered for them in pursuance of Gods eternal and infinite grace to those persons whose Surety and Mediator he was and that is set forth by tasting of Death for them whereby is meant the bitter Passion of Christ suffering in his Soul and Body to bear the Curse of the Law the Wrath of God due to their Sins that so they might not bear it themselves 3. He shews who it was that Christ tasted Death for this bitter Death in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lest any should think is meant of all Adam's Posterity it is restrained by the Apostle himself he shews it was only for the Elect for it follows v. 10. For it became him for whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings So that the Apostle shews that the all that Christ tasted Death for are all the Sons that are to be brought to Glory all that God hath Predestinated to the Adoption of Children Christ tasted Death for all them and only them Again he shews who were intended by the all that Christ tasted Death for by calling him The Captain of their Salvation that those that Christ as their Captain and Leader would infallibly conduct to Salvation v. 11. For both he that sanctifieth and they that are sanctified are all of one The all and every one that Christ tasted Death for is restrained by the Apostle again to all those that are or shall be sanctified by the Blood and Spirit of the Lord Jesus their Sanctifier and in the end of v. 11. it is said For which cause he is not ashamed to call them Brethren and v. 12. I will declare thy Name unto my Brethren in the midst of the Church will I sing Praise unto thee So that the all that Christ tasted Death for is all that he makes Believers makes his Brethren makes his Church and v. 13. Behold I and the Children which God hath given me So that those that Christ tasted Death for is limited to those that the Father hath given him and are the Children of God by Faith in Jesus Christ such as are given to Christ to bring all of them at last to be actually the Children of God So that all things considered as I said before we have the Apostles example in enquiring into the true meaning of any Scripture that speaks of Christ's dying for all giving himself a Ransom for all his being a Propitiation for the Sins of the whole World to restrain and limit such Expressions to the Sons that were to be brought to Glory to those that Christ was to make Brethren to those that are or shall be sanctified by him to his Church to those that were given him of the Father to be certainly and infallibly brought to Glory 2. The next place this Author bringeth for Universal Redemption is 1 John 2.2 Who is a Propitiation for our Sins and not for ours only but also for the Sins of the whole World Now for the finding out the true meaning of this Scripture 1. Observe that this Epistle was written to the Jews v. 7. Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning It was the Jews that had the Commandments of God the sum of which old Commandments was Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self Matth. 22.37 38 39. As for the Gentiles they had not the written Law committed to them Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and his Judgments unto Israel He hath not dealt so with any Nation and as for his Judgments they have not known them 2. Consider that when the time came that the Lord would visit the Gentiles and that the Gospel should be preached unto them it was expedient that there should be such Expressions used that Christ was the Propitiation for the Sins of the whole World not only to encourage the Gentiles to look after Christ but also in respect of the Jews who did generally despise the other Nations of the World and thought the Messiah was only for them yea for a time the Jews that believed could hardly bear to hear of the calling of the Gentiles Therefore the Apostle shews that Christ was not only a Propitiation for the Sins of Believers amongst the Jews but for the Believers amongst the Gentiles throughout the whole World 3. The word Propitiation will give light into the meaning of the place and determine the true sense and meaning of it for what is it for Christ to be a Propitiation for our Sins it is to make Satisfaction and Reconciliation for our Sins an absolute and perfect Satisfaction for all our Sins to the Law and Justice of God and this is laid up with the Faithfulness of the Father to be certainly and infallibly bestowed upon us in the Lord 's appointed time Those that Christ hath died for he hath made such an absolute and eternal Satisfaction and Reconciliation for their Sins for all their Sins that they shall certainly be Called Sanctified and Eternally Saved So that as Divines have observed the true sense and meaning of this place before us is the same with what we have John 11.51 52. And this spake he not of himself but being High-Priest that year he prophesied that Jesus should die for that Nation that is the Nation of the Jews and not for that Nation only but that also he should gather together in one the Children of God that were scattered abroad that is the Elect amongst the Gentiles throughout the whole World 3. Then he cites 1 Tim. 2.6.7 Who gave himself a Ransom for all to be testified in due time whereunto I am ordained a Preacher and an Apostle I speak the truth and lie not a Teacher of the Gentiles in Faith and Verity for the understanding of this Scripture 1. Consider that when the Apostle wrote this Epistle the Magistrates were Gentiles and not Jews and they were generally wicked Persecutors whereupon the Professors of the Gospel through their Corruption and Weakness did many of them neglect to pray for them but rather prayed against them Now the Apostle puts them upon Prayer for these Magistrates and shews them that if God do not please to Convert them yet he can so over-rule them that they may live peaceable lives and enjoy the liberty of God's Worship in their Dominions yea the Apostle goes further he would have them pray for the Conversion of those Wicked Persecuting Magistrates and saith v. 4. That God would have all Men to be saved and to come unto the knowledge of the Truth Some of all sorts and ranks some Kings and great ones as well as mean People and that for any thing they know God will save and bring
understood as if God had not punished them here and in Hell for their Idolatry and other Sins But the meaning is that God let them alone to walk in their Blindness and Ignorance Gods Election then ran chiefly and almost wholly amongst the Jews but now that Gods Election runneth among the Gentiles Now the time is come to visit the Gentiles to take out of them a People for his Name he commandeth Men every where in all Nations where we his Ministers come to repent of their Idolatries and other Sins in a more especial manner than ever he did before that Men turn from Idols to serve the living God and this is a notable startling Argument to move them to Repent and turn to God For there is a Terrible Day of Judgment to come when God will Judge the World in Righteousness by that Man Christ whom he hath ordained to be Judge of the quick and the dead What is this to Christs dying for all Adams Posterity but against it For we see there how God suffered the Nations to walk in their Idolatrous courses and did not send any to Preach the way of Salvation to them And whereas now God commanded Men to Repent by the Preaching of the Apostles this was to bring in the Elect among the Gentiles and observe that as to the Elect the Lord doth not only command them to Repent by the Preaching of his Ministers but gives them Repentance it self by his Spirit 10. The next place is Rom. 5.18 As by the Offence of one Judgment came upon all Men to Condemnation even so by the Righteousness of one the free gift came upon all Men unto justification of Life For the understanding of this Text. 1. Consider that the first Man Adam and the second Man the Lord from Heaven were both publick persons The first Adam stood in the room of his Seed The second Adam in the room of his Seed 2. Consider that the Apostles scope in this Text and Context is not at all to compare the two Adams as to the number of their Seed as if Christs Seed were equal in number with the first Adams Seed but the Apostles intent is only to compare the Power and Influence of the first Adams sin to bring Condemnation upon all his Seed with the power Efficacy and Vertue of the Second Adams Righteousness to bring the justification of Life And to that end the Apostle shews that the first Adam by one sin by one offence brought his Seed into a State of Condemnation And the Second Adam by his Active and Passive Obedience did take away for his Seed not only the Sin that came upon them by the first Adam but their many Offences committed in their own persons v. 16. So that let it be well observed the scope of the Apostle is to shew that as Death and ondemnation came inevitably upon all the first Adams Posterity by his fall so shall the free gift of Righteousness come infallibly upon all in whose room and stoad Christ dyed as their second Adam their Surety and Mediator The first Adams all was all Mankind the second Adams all was all the Elect and most certainly and infallibly shall both Justification and Sanctification come upon all Christs Seed whose publick person he was all for whom he obeyed the Law and bare the Curse of it So that tho' every ordinary reader may not be able to take up the right sense of this place the Apostles scope is that as Death came in by one publick person so Life and Salvation came in by another publick person And that the Lord Jesus will infallibly justifie and save his all for whom he undertook and dyed as their Head Representative second Adam Surety and Mediator This Text and Context rightly understood throws down the conceit of Universal Redemption to the ground 11. then the Author puts two Scriptures together but nothing to the purpose 1 Cor. 15.22 For as in Adam all dye even so in Christ shall all be made alive And John 5.29 They that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation As to the first Text. As in Adam all dye so in Christ shall all be made alive The Apostle there is speaking of the Resurrection of the Body and though all shall be raised up at the second coming of Christ yet in this 22 v. and the next the Apostle is speaking only of the Resurrection of the Bodies of the Saints He first shews how Man came to be liable to natural Death and saith in Adam all dye by his sin and fall Man came to be liable to natural Death as it was penal indeed not only natural but spiritual and liableness to Eternal Death came upon us by Adam But the Apostle here is speaking only of Natural Death well saith the Apostle in Christ shall all be made alive But saith he in the next Verse every one in his own order Christ the first Fruits and afterward they that are Christs at his Coming Christ the Head of the Church He was the first that rose from the dead by his own power as he was God and he was the chief the most excellent person that ever was or shall be raised from the Dead and then he saith that they that are Christs they shall be raised at his coming as Christ the Head is raised from the Dead So they that are Christs all that are the Members of his Mystical Body they shall be raised at his second coming And the other Text John 5.29 shews that as Believers shall be raised at the last day that they may be glorified not only in their Souls but in their Bodies too So the wicked they shall be raised too at the day of Judgment that in their Bodies as well as in their Souls they may be punished for ever I wonder that this Author should so much as name these two Texts for Universal Redemption 12. The next place is 2 Pet. 2.1 But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in Damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction As to this place 1. T is very considerable what is said by the Learned Dr. Ames for the understanding of these words that is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is not wont to be applyed to the Son but appropriated to the Father and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is constantly given to the Son the Lord Christ And so he Explains it by Deut. 32.6 Is not he thy Father that has bought thee Hath he not made thee and established thee So that the words may be understood of God as Creator and common Benefactor that had bought them by outward and common Mercies as he is said to ahve bought Israel of old Others take notice that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate bought doth
brought to Glory 3. Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall be not with him also freely give us all things 1. Observe the all here is not all Adams Posterity but all that God hath an Eternal purpose of Grace to which are in due time called according to his purpose viz. the Elect v. 33. Who shall lay any thing to the charge of Gods Elect Those whom he did predestinate to be conformed to the Image of his Son v. 29. 2. The Apostle makes this to be a wonderful thing that God should not spare his Son but deliver him up to Death as Mediator and Surety for us In this was manifested the Love of God towards us because that God sent his only begotten Son into the World that we might live through him 1 John 4.9 God manifests his love in giving other things but in this the love of God was most of all manifested that God sent his Son to dye for us that he spared not his Son but delivered him up to bear the Curse of the Law in our stead Thanks be to God for his unspeakable gift 2 Cor. 9.15 Consider the person that he delivered up to dye for us he was his own Son his proper natural Son and t is said he spared him not he spared him not from nor in dying but made him to bear unutterable grief in Soul and Body as Surety and Mediator for those for whom he dyed 3. The Apostle doth positively conclude that all those that God hath such love to as not to spare his own Son but to deliver him up to Death for them that God would certainly and infallibly and freely give them all things that is all things necessary to their Eternal Happiness Those for whom God would give his Son to them he will freely give Faith Grace and Glory The new Heart is the gift of God and a great gift but nothing to Gods not sparing his own Son but giving him to dye for us Gods giving his Son to dye for any person was the highest expression of his love to that person that ever was or ever could be If God had such a love to give his Son to dye for a Man he will stick at nothing to bring about the Eternal Happiness of that person He spared not his Son that he might spare that person He punished his Innocent Son as Surety that he might not punish that person for his Sins He was at cost indeed to Redeem a person by the price of the Blood of his own Son But as to giving that person a new Heart He can more easily do it than we can speak a word There is such strength in the Apostles arguing as carries all before it throws down all Cavils and Objections whatsoever 4. We may draw another Invincible Argument from Rom. 8.34 Who shall Condemn Christ hath dyed yea rather is risen again who is even at the Right Hand of God who also maketh intercession for us 1. The Apostle here shews that those that Christ dyed for he rose again for them he sits at Gods Right Hand for them he makes Intercession for them that they may infallibly obtain all that he Merited and Purchased for them by his Death 2. The Apostle in the Name of all that Christ dyed for makes a challenge Who saith he shall Condemn Christ hath dyed Ay but the Law and Justice may Condemn no Christ hath dyed Christ hath delivered them for whom he dyed from the Curse of the Law being made a Curse for them Gal. 3.13 he hath made satisfaction for their Sins by his Death But those that hold universal Redemption may say O Paul why do you Argue thus that if Christ dyed for us we cannot be Condemned to Hell Ay but Paul knew what he said he knew how to argue from Christ dying for us that we shall never be Condemned to Hell Those that hold that Christ dyed for all Adams Posterity of which the greatest number are or shall be Condemned to Hell for ever make nothing or next unto nothing of Christs dying for a person But Paul makes it such a great thing for Christ to dye for us that he is bold to say who shall Condemn Christ hath dyed 5. John 17.2 As thou hast given him power over all Flesh that he should give Eternal Life to as many as thou hast given him Our Saviour often speaks of them that were given him of the Father that is the Elect people there was a Covenant of Redemption between the Father and Christ wherein he undertook to bring them to Glory and that he might not fail of saving every one of them Christ as the Mediator had power given over all Flesh Yea over all Devils too that nothing should hinder but that he should infallibly give Eternal Life to as many as the Father had given him to Redeem and Save Christ as God had all power of himself Christ as Mediator had power given him over all persons and things in such a perfect manner that nothing should hinder the Salvation of those that were given him Christ as Mediator hath absolute power over the Hearts and Wills of Men to alter change and frame the Wills of all that the Father hath given him to bring every thought into Obedience to him that all the Elect shall be a willing people in the day of his power he puts forth his power irresistibly so far as infallibly to Convert them and puts forth his power after their Conversion irresistibly so far as to preserve them to the Heavenly Kingdom Christ is mighty as God and mighty as Mediator Hath absolute power over all Flesh over their very Hearts and Wills to open their Hearts to receive him to work their Wills to embrace him whensoever he pleases and will certainly do it for those that the Father hath given him to Redeem and Save 6. John 17.19 And for their sakes I sanctifie my self that they may be Sanctified through the truth Our Saviour being now near his Death he declares who he was to dye for not for all Adams Posterity but for those whom the Father had given him to be the Mystical Body whereof he is the Head and declares v. 9. I pray for them I pray not for the World but for them whom thou hast given me for they are thine As if Christ had said I am so far from dying for all Adams Posterity that I will not so much as pray as Mediator for any but those whom thou hast given me I dye to bring the many Elect Sons to Glory and for their sakes sanctifie I my self that is I Consecrate and Dedicate my self as their High-Priest to offer my self a Sacrifice for them that they may be sanctified through the Truth that is that they may be justified and sanctified through him that they might not any one of them miss of Eternal Salvation 7. Gal. 2.20 Who loved me and gave himself for me The Apostle Paul
her Child and she sees this simple Child running into a fire that would burn it to Death and the Mother could prevent it and pull the Child back but she suffers it to go on and Perish who will say that such a Mother had such a true and tender Love to the Child So said this Preacher If God have such great and tender Love to all Adams Posterity and sees them through their folly inadvertency and corruption of their Hearts running into Hell-fire and he could stop them and save them and doth not where is his Love and Desire to save them Though I cannot remember the very words yet it was to this purpose that he brought in an Objection he urged it very strongly I think over-ruled by God to confute himself I wondred how he would answer the Objection his Answer was this what saith he if I say God cannot that is that God could not Convert them and so left it To such Absurdities and Blasphemies doth Arminianism lead 2. Others of them say that God indeed can change the Rebellious Will of Man but they alledge two things 1. They say it is Dishonourable to God to go any further for the Conversion of a Sinner than to set before him Arguments Threatnings and Promises and urge these Arguments by inward Convictions but they say it is not for the Honour of God to put forth such irresistible power as shall infallibly change and turn the Heart to God I answer that God hath promised to some absolutely promised to the Elect that which Divines call the first Grace Jer. 31. Heb. 8. I will put my fear in their Hearts I will write my Law in their Hearts Ezek. 36.26 27. A new Heart also will I give you a new Spirit I will put within you and I will take away the Heart of Stone that is take away the stubbornness and rebellion of your Wills and Affections and I will give you a Heart of Flesh that is I will give you a penitent soft plyable Will towards me and my Precepts this God of his infinite Grace hath promised to his Elect without which not one Man or Woman in the World had ever been Converted and Saved and dare any say that 't is Dishonourable to God to shew this Grace and Favour Is it come to this that where God hath a gracious Respect to a person that though the person be ignorant foolish and desperate that it should be Dishonourable to the Physician of Heaven to cure the Man of his Spiritual Phrensy and bring him to a right mind Surely this is so far from being Dishonourable to God that the Elect and Ransomed People shall Adore him and praise him for ever for this great free and undeserved Grace to them 2. They say it is Dishonourable to the Will of Man yea impossible for the Will of Man to be forced therefore they say that all that God doth towards the Conversion of any is by Moral swasion and urging Arguments to this great Queen the Will of Man but she her self must not be touched I answer if God did not touch yea by an Omnipotent sweetness change and turn the Will of Man to himself there had never been any one Converted in this World God works upon the Will in Conversion to make it of unwilling willing and to make it as willing to turn to God as ever it was unwilling before God touched and changed the Will Indeed this Author saith you present Christ not serious because he will not save Men whether they will or no page 22. I say this is a very ignorant Speech and shews the Author to be little acquainted with the Scripture or the corruption of his own Heart for though Men when they hear of Hell and Damnation would be saved from Misery yet there is not any one that would be saved in the way that God hath appointed until God by his immediate Hand do secretly touch and change his Will i. e. that though all would be saved from Hell under the Notion of a State of Misery yet till God give special grace a new Heart put a new bent upon the Will and Affections there is no Man would be saved in Gods way in the Gospel way that is 1. To be made so poor in Spirit as to be taken off from all standing upon Terms with God but acknowledge his Soveraignty and his Righteousness that he might take Vengeance upon us for ever 2. To acknowledge that we have not the least Worthiness and Righteousness but to creep under the Robe of Christs Righteousness 3. To be willing to part with Sins that are as dear to corrupt Nature as Right Hands and Right Eyes to be willing to take up the Cross and follow Christ to be willing to walk in all the Commandments and Ordinances of the Lord so far as he shall please to make known his mind to us Ay it were well if in stead of this blustering about these things that all of us did examine whether we our selves have been so graciously wrought upon by the Spirit of God as that we are willing to be saved in Gods way in the Gospel way Alass Men are of this Opinion and the other and like the Pharisees are industrious to make Proselytes to their Opinions and yet know nothing of the new Birth of the work of Grace upon their own Souls Therefore let us all be much in self Examination and proving what work of Faith in Christ what work of Repentance for Sin what love to God and to his people and ways is begun in us by the Holy Spirit that so we may not think our selves something when we are nothing deceiving our own Hearts 2. Arminians turn the Covenant of Grace into a Covenant of works they quite mistake the reason why God doth work Faith and Sanctification in those whom he bringeth to Eternal Life it is not to be the Righteousness in which they are to stand Righteous before God for their Justification at Gods Bar for we are justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood Rom. 3.24 25. So that the Righteousness by which we stand Righteous at Gods Bar is a Righteousness imputed to us neither Faith as in act or work nor our Sanctification and good works are our Righteousness in the Covenant of Grace as Obedience to the Law was to be our Righteousness to justifie under the Covenant of works but Faith is wrought â—n those that are saved as a passive instrument whereby they receive and embrace Christ 〈◊〉 o be the Lord their Righteousness and so are tâ—ught to know and adore the way whereby they are saved and Sanctification is wrought is to se that are saved that they may have the first fruits of Holiness here that they may in some measure walk with God and glorifie God heâ—e and be preparing for perfect Holiness and â—ommunion with God in Heaven
enquire in what Sense we are to understand Christ's dying that we may know what we dispute about Let us consider 1. Who it was that dyed for Sinners and this may give light into this Controversie tho' it was only the Humane Nature of Christ that dyed or was capable of dying yet the Person was God the fellow of the Lord of Hosts therefore God is said to purchase the Church with his own Blood Act. 20. 28. If Christ indeed had not been God by nature then People might have had such low undervaluing thoughts of his Death as that he might dye in vain as to some yea as to all he dyed for But we that do believe he was God-man cannot believe but that he will infallibly save all that he dyed for Indeed if we did not believe the Doctrine of the Trinity and that Christ is the second Person of the for ever blessed and glorious Trinity and that he is the Son of God by Ineffable Eternal Generation very God as the Father is and that he took upon him Human Nature that he might suffer the Punishment of our Sins and redeem and save us we would never contend about his Death who he dyed for because if he had not been the Brightness of the Father's Glory and the express Image of his Person he could never by himself have purged away our Sins by the Sacrifice of himself It is to be feared that some Arminians are Socinians too Antitrinitarians as Michael Servetus was of whom I shall speak afterwards if God permit And indeed Arminianism prepares the way to Socinianism if God does not graciously stop Men in the way of Errour So that this I lay down as a Basis and Foundation for an Enquiry who Christ dyed for that all would consider the Eminency yea the Infiniteness of the Person that dyed for us It was he that was in the form of God and thought it not robbery to be equal with God tho' he took upon him the form of a Servant and was found in fashion as a Man and was obedient to Death even the Death of the Cross to redeem his Church This was the greatest wonder that ever was done in this World It is the astonishment of Angels and Men to Eternity and can any imagin that God was manifest in the Flesh and dyed in vain for any for whose sake he bare the Punishment of their Sins and went through unutterable pain and suffering for their Redemption 2. Let us consider what is the sense and meaning of Christ's dying for us It is that Christ dyed in our stead as our Surety and as a proper Sacrifice for our Sins Christ dyed not only for our good as the Socinians speak but in our stead as well as for our good Our Iniquities were laid upon him Isai 53.6 He bare our Sins in his own Body upon the Tree 1 Pet. 2.23 He suffered for Sins the Just for the Vnjust 1 Pet. 3.18 for all the Sins whatsoever of them for whom he dyed Rom. 4. ult Who was delivered for our Offences and was raised again for our Justification Those for whom Christ dyed he made an absolute perfect satisfaction for all their 〈◊〉 yea purchased Converting and Keeping Grace for them here and Glory hereafter He did not do the work of Mediator and Saviour by halves He obtained Eternal Redemption for those for whom he dyed Heb. 9.12 he gave himself for those for whom he dyed to Merit and Purchase for them Faith Repentance Grace and Glory to be infallibly bestowed upon them in the Lords appointed time and season 1 Pet. 1.18 19. Titus 3.13 14. as I shall endeavour to shew in a Chapter by it self But as for this Author and those of his way though they make a great noise about Christs dying for all Adams Posterity Yet they do really deny that Christ dyed for any Man or Woman in the World in a true Scripture Sense that is that Christ so dyed for any as to make Satisfaction for all their Sins and to purchase saving Grace here and Glory hereafter to be infallibly bestowed upon their particular persons For they say that notwithstanding Christs Death there might not one Man or Woman in the World have been saved The truth is though some may mean well and think they exalt Christ by the Doctrine of Universal Redemption Yet they do debase and dishonour Christ and bring all at last to Mans Meriting his own Salvation 1. I say that Arminians do Debase Disgrace and Dishonour Christ and that Glorious and for ever to be adored Redemption by him They talk indeed of Universal Redemption by Christ but indeed it is an Vniversal nothing in comparison of that True Perfect and Eternal Redemption that our Lord Jesus Christ hath wrought for those for whom he dyed which shall infallibly bring them to Grace here and Glory hereafter as shall God willing be manifested afterwards 2. I say that Arminians whether they do really intend it or no bring all at last to Man Meriting his own Salvation For if God the Father did no more in Electing a particular person to Grace and Glory and the Son of God in Redemption and the Holy Ghost in infusing a new Heart for those that are Saved than for those that perish for ever Then those that are Saved it is by their own Merits Worthiness Towardliness and Goodness above others and so they are not Saved by meer Grace not by any Special Discriminating Grace from the Father Son and Holy Ghost to them and so whereas God hath ordered it so that no Flesh should glory and boast in his presence These lay a Foundation for pride and self-conceit and make poor provision for admiring free special Discriminating Grace here and to Eternity in Heaven Yea one of the Arminians in answer to that question who maketh thee to differ would not mince the matter as some others do But boldly and roundly answered to the Apostles question I make my self to differ These things being premised I shall now close with you upon the Scriptures you bring and shall make it manifest if the Lord put in by his Spirit to give Light they do not hold forth that Christ dyed for all Adams Posterity 1. The first you name is Hebrews 29. We see Jesus made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour that he by the Grace of God should tast death for every Man This Scripture this Author cites in the first place and Mr. J. C. in his Book called Redemption redeemed counts this Text the fullest of all other places for Universal Redemption but indeed 't is a notable Text against it and may give us much light how to understand the word all and every Man and the World in other places of Scripture 1. The Apostle shews what was the cause of Gods giving his Son to tast Death for us it was the grace of God the for ever to be Adored grace of God the exceeding