responsible substantial person that could pay him and hath paid him the utmost farthing Rom. 3.25.26 He hath set forth Christ to be a propitiation through faith in his Blood to declare his righteousness for the remission of sins that he might be just He is faithful and just to forgive us our sins 1 Iohn 1.9 and to clense us from all unrighteousness Iob 33.24 And now the Lord saith deliver the prisoner from going down to the pit I have found a ransom for him But now as for the Reprobates they go down to hell and suffer everlasting punishment for their sins without any injustice and therefore Christ did not dy and satisfie for their sins and so consequently not for every man and woman in the world These following Scriptures do fully declare the efficacie of Christ's death the vertue of his blood shed and the perfect satisfaction exhibited thereby to God the Father in the behalf of all those for whom the Lord Jesus suffered the death of the Cross He that spared not his own Son Rom. 8.32 34. but delivered him up for us all How shall he not with him also freely give us all things Who is he that condemneth It is Christ that dyed When he had by himself purged our sins Heb. 1.3 he sate down on the right hand of the Majesly on high Seventy weeks are determined upon thy people Dan. 9.24 and upon thy holy City to finish the Transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness When Jesus had received the vinegar Iohn 19.31 he said It is finished In whom we have Redemption through his blood the forgiveness of sins Eph. 1 7. according to the riches of his grace God hath not appointed us to wrath 2 Thess 5.9 10. but to obtain salvation by Christ who dyed for us that whether we wake or sleep we should live together with him He hath made him to be sin for us 2 Cor. 5. ult who knew no sin that we might be made the righteousness of God in him He needed not to offer himself often Heb. 9.25 26. but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself By the which Will we are sanctified Heb. 10.10 14. through the offering of the body of Jesus Christ once for all For by one offering he hath perfected for ever them that are sanctified Vnto him that loved us Rev. 1.5 and washed us from our sins in his own blood The blood of Jesus Christ clenseth us from all sin 1 Ioh. 1.7 But God commendeth his love towards us that while we were yet sinners Christ dyed for us Much more then being justified by his blood we shall be saved from wrath through him Rom. 5.8 9 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life But he was wounded for our transgressions he was bruised for our iniquities Isa 53.5 the chastisement of our peace was upon him and with his stripes we are healed If the blood of Buls Heb. 9.13 14. and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh See Lev. 4.20 26. Lev. 17 11. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot or blemish to God Purge your Consciences from dead works Gal. 3.13 14. to serve the living God Christ hath redeemed us from the Curse of the Law that the blessing of Abraham might come upon us I beseech thee Reader examine these Scriptures seriously and thou wilt see that the Redemption of every one by Christ's blood and the damnation of thousands are inconsistent and cannot stand together Let the word of the great God by which we must all be judged prevail with you which is all I desire ARGUMENT VII MY seventh Argument or Reason is taken from John 10.14 15. I am the good shepherd and know my sheep and am known of mine I lay down my life for my sheep They for whom Christ laid down life are his sheep But all and every man and woman in the world are not the sheep of Christ and therefore he laid not down his life for all and every man and woman in the world This Scripture if there were no other in the book of God is so plain and clear and full against Vniversal Redemption that he that runs may read it Object Oh but it is not said that he laid down his life for his sheep only Answ 1. Nor is it said that we are justified by faith only that we are compleat and accepted in Christ only that the sulness of the Godhead dwels in Christ only Yet who but Papists will say that we are not justified by faith only in that sense wherein the Apostle speaks of Justification by faith who dares say that we are compleat or that the fulness of the Godhead dwes in any other besides the Lord Jesul Neither is it said Husbands Love your wives only yet surely it is not fit that they should love other women with the same love which particularly belongs to their wives But secondly 2. Is there not a plain and manifest division separation and contradiction throughout the Scripture and this whole chapter between sheep and goats elect and reprobate the two seeds the Church and the world Now all and every man are not elected all and every man are not the sheep of Christ all and every man are not of the Church of Christ The separation of the goats and sheep which will be at the great day of the Lord Mat. 25.31 32 33. will make it manifest that all are not of the sheep of Christ Besides the properties of the sheep of Christ are here described They know his voice and follow him and a stranger they will not follow John 10. verse 4. for they know not the voice of strangers They are such as are known of Christ i. e. beloved of him They go in and out verse 14. and find pasture for their souls to feed upon They are such as are given by the Father to Christ who came to give them spiritual life yea that they might have it more abundantly verse 10. Are these properties and qualifications found in every man and woman in the world Doth every man and woman hear and obey the voice of Christ Is every one known and beloved of Christ How then comes it to pass that he will say to some in the last day Depart from me Mat. 7.23 I know you not Doth Christ give spiritual life Yea doth he give it abundantly to every man and woman Why then doth he say You believe not Iohn 10. verse 36. because ye are not of my sheep Doth every man and woman
But if the Covenant of grace I say should externally belong to all to whom the Gospel is preached yet this will not extend to every man and woman in the world for God doth not afford the outward dispensation of his Gospel much less the estectual powerful operation of his Spirit to every one Psal 76.1 2. In Jud his God known his name is great in Israel In Salem also is his Tabernacle and his dwelling place in Sion Psal 147.19 20. Ier. 10.25 Eph. 2.11 Mar. 11.52 26. Acts 14.16 Acts 16.6 7. He sheweth his word unto Jacob his statutes and judgments unto Israel He hath not dealt so with any Nation At that time ye were without Christ aliens from the Commonwealth of Israel strangers from the Covenants of promise without hope without God in the world In times past he suffered all Nations to walk in their own ways Paul was forbidden of the holy Ghost to preach the word in Asia and estaying to go into Bythinta the Spirit suffered him not The Lord God according to the pleasure of his own will sends the Ministry of the Gospel to one place and people and with-holds it from another makes known his Covenant of grace to some and hides and conceals it from others I might further argue thus that all those whom Christ dyed for he dyed in their stead as their surety and representative personating and representing them in his death and sufferings and if so how can the Lord God in justice and wisdom cast them of and reject them for whom his dear Son was a surety and undertaker and that by his own eternal decree counsel and appointment The Lord Jesus saveth his people from their sins Matth. 1.21 and then who can lay any thing to their charge It is Christ that dyed It is the son of God that shed his blood Rom. 8.31 34. who can condemn If Christ the eternal God be for us who can be against us If God spared not his Son but delivered him to death for us How shall he not with him also freely give us all things I shall not insist upon the nature of Redemption reconciliation atonement and propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.14 Rev. 5.9 10. Rev. 14.3 4. Col. 1.21 22. 2 Cor. 5.18 19. and the import and signification thereof in scripture phrase which comprehends and takes in not onely merit and impetration but also particuler application as to the persons so redeemed and reconciled by Christs blood I could also argue against universal redemption from the analogy and proportion between the type and the antitype doubtless the typical sacrifice was not slain and offered for every individual person nor did the antitype the substance of those shaddowes lay down his life for every man and woman in the world And lastly I would commend this to the consideration of the Christian reader that they to whom Christ is a redeemer and Savior Iohn 1 5. 1. Eph. 1.22 23. he is also a spiritual Root a spiritual head and principle of life to communicate the spirit of grace and holiness to them Redemption by Christ's blood and adoption by the spirit of grace though they may and ought to be distinguished yet they cannot be so divided and separated but that the same persons that are capable of the one are also capable of the other and shall partake thereof Gal. 4.4 5 6. God sent forth his Son to redeeme them that were under the Law that we might receive the adoption of Sons and because ye are Sons namly by election and redemption God hath sent forth the spirit of his Son into your hearts crying Abba Father Psal 68.18 Christ as he suffered for the fins of men so he received spiritual gifts for them yea for the rebellious Iohn 3.34 Iohn 1.16 Heb. 8.10 Zac. 12. Iohn 12.32 33. Phil. 1.29 Eph. 1.3 2 Pet. 1.1 Acts 5.31 Heb 12.2 that the Lord God might dwel among them that they might have communion and fellowship with God He received the spirit without measure as head and mediator that of his fulness we might receive grace for grace If God have given his Son to die for us he will also give us faith repentance holyness newness of heart and life If he so loved all men as to part with this pretious Jewell and Pearle of great price out of his bosome for them he will then give all men a hand to take it with and a casket to keep it in But for these and other argument which might be alledged against the General redemption they are managed by other godly and reverend men in their printed books to whom God hath given more skill and ability advantageously to handle spiritual weapons then I have only I cast in my poor mite into the Lords treasury desiring the Reader humbly and seriously to weigh and examine the scriptures in the margent 1 Tim. 2.6 1 Iohn 2.1 2. Iohn 3.16 Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After I had propounded my arguments against universal redemption I did briefly as the Lord enabled me answer the most considerable objections of the adversarie Taken from those general and indefinite expressions and phrases of Scripture all every the world the whole world for as for these words i.e. Christ dyed for all men or for every man they are not to be found in the original Text of Scripture but are supplyed in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an challaâ—…e of the number for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all sons heirs For all and every one that shall believe not only Jews but Gentiles So 1 Tim. 2.6 Iohn 12.32 Translation which hath given occasion to the venting of this erroneous opinion But if these words were sound in scripture yet there is no necessity for us to expound them of every individual person but with restriction and limitation as is usual in Scripture for not only these words a Col. 1.28 1 Cor. 12.7 Rom. 5.18 Ier. 29.31 Gan. 3.8 1 Cor. 4.5 Iohn 1.9 1 Cor. 7.2 20 Rom. 1.5 Rev. 18.3.23 Psal 118.10 1 Chron. 14.17 Iohn 8.26 Iohn 12.19 Luke 2.1 2 3. 2 Cor. 5.19 Rom. 4.13.16 Ioh. 3.17 Ioh. 6.33 Ioh. 16.8 17.21 Heb. 2.5 Psal 22.27 Ioh. 1.29 1 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by See Mar. 5 34 35. 1 Iohn 5.19 Rev. 13.3 Rom. 1.8 Luke 2.1 Rev. 12.9 all men every man all Nations but also these words the world the whole world are in more places then one limited and restrained to a part of the world and a certain number of men and women Such general phrases are therefore used by the Spirit of God in much wisdom because the proud Jews were so apt ever after the breaking down of the pactition wall to appropriate the benefits of the Messiah and the priviledges of the Church of God to themselves and to exclude the world of the elect Gentiles as dogs and aliens
just and righteous let God be true though every man be a lyar And as it reflects upon the justice of God so it impeacheth his highest love shall God so love every man as to give his Sonnor them And Christ so love every man as to lay down his life for them for herein God manifests and commends his love Rom. 5.8 1 Iohn 4.9 10. not that we first loved him but he first loved us and sent his Son to be a propitiation for our sins and yet withhold from them faith repentance and newness of heart without which they cannot be saved Hath God loved every man so as to give his Son to the death of the Cross for them and hath the Lord Jesus sweat dropps and clodds of blood for their sins treading the wine press of the wrath of God and crying out in the agony of his soul my God my God why hast thou forsaken me Rev. 19.15 Mat. 27.46 and yet shall most of them for whom he suffered so much rot and perish in final unbeleef and impenitency certainly this doth exceedingly derogate from the power of divine love and grace Secondly the doctrine of Universal Redemption puts men upon loose and ungrounded contradistrnctions that they may vindicate and maintain it and what is this else but to take the Lord's name in vain and to dally with his Word and Truth Some say that Christ died not in the stead of all but for the good of all a Non loco vice omnium sed bono tantum Remonst at the Hague confer That Christ impetrated and merited life for all and every individual man but applies it only to Believers whereas the Scriptures which I formerly cited do evince and prove that these two though they ought to be distinguished yet they are inseparable acts of Christ's mediatorship and are extended to the same persons Those for whom he impetrated life shall have it applyed to them Some say * Camero Amerald Teslad that Christ hath obtained by his death remission of all sins against the Covenant of works for every man but pardon of sins against the Gospel or new Covenant only for the elect 1 John 1.7 whereas Christ's blood clensech them from all sin for whom it is shed forasmuch as through Gods grace and the Spirit 's operation the blood of Christ hath an effectual influence upon all their hearts and consciences and conversations to purge and pacifie and clense them And lastly some learned men who are more sober and moderate then those whom I oppose do say but without ground from Scripture as I humbly conceive that Christ dyed for every man and woman in the world in respect of the sufficiency of his merit but not in respect of efficacy That we should extend the sufficiency and merit of Christ's death and bloodshed beyond the purpose decree and intention of the Father and the Son for my part I cannot see any clear ground 't is true the death and bloodshed of Christ may be said to be sufficient for every man in respect of the intrinsecal vertue thereof it being the blood of God Acts 20.28 the blood of that person who is the infinite God But I conceive that it cannot properly be said to be a sufficient ransom for every man and why but because it is not properly a ransom or price paid for every man nor never was so intended So then the sufficiency and efficacy of Christ's death are to be joyntly limitted to them for whom he dyed and payed the price of redemption nor did Christ shed one drop or dram of blood in vain it was by the counsel and appointment of God that Christ should lay down his life only for them whom the Father gave him and none of them that shall be lost I remember the popish Schoolmen have such a distinction of grace sufficient Hales 3. Summ. 9.69 Thom. m. 1 2 9 109. and grace effectual God say they affords grace sufficient to every one but not grace effectual Sufficient grace as they hold is that by which a man may be saved if he will not be wanting to himself effectual grace is that which saves a man indeed But this is groundless 2 Cor. 12.9 Where God tells Paul that his grace is sufficient for him This sufficiency is not to be abstracted and separated from the efficacy of grace Thirdly let me further add that this opinion of Vniversal Redemption renders Christ but half a Saviour an imperfect Saviour and his blood shed ineffectual as if he did only thereby put all men into a saveable condition and man himself must strike the greatest stroke and actually save his own soul It is a doctrine that puts men upon that gress absurdity that Christ died for thousands shed his blood for milliors of souls that never heard the voice of the Gospel which is the word of faith Rom. 10.14 15. How shall they believe in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent And will it not introduce that other gross and carnal conceit that in the end all and every one shall be saved the falien Angels as well as reprobate men as if there could be any deliverance out of hell If we hold an Vnive sal Redemption and Reconciliation I can see no reason to the contrary but that an universal salvation may be thence gathered by genuine and necessary consequence Fourthly Vniversal Redemption as it is by many held forth and maintained bolsters up people in a profane course or at the best in a general dead saith or rather a sancie insteed of faith may not a profane wretch reason thus There be those who say that Christ shed his blood for every man in the world well I am a man and therefore Christ shed his blood for me Now the Scripture is clear and full for this namely that Redemption by Christ's blood and remission of sins go together Those whom Christ redeemed by his blood shall not have their sins imputed to them and where there is non-imputation of sin Eph. 1.7 2 Cor. 5.19 Ps 32.2 there is also imputation of Christ's righteousness blessedness and salvation Blessed is the man to whom the Lord doth not impute Iniquity If it be so may this wicked man say I will go on and enjoy my lusts according to this doctrine I shall not perish if Christ dyed for me and if he dyed for every man then he dyed for me And as this opinion may have yea I fear it hath such an operation upon many poor souls so it may be a means to bring others to despair and to make desparate and sad conclusions upon themselves in reference to their eternal estate to hold that thousands shall be damned that Christ dyed for may not Satan easily prevail upon an awakened soul by this temptation suited to the doctrine of the general Ransome that there is no more
and hearts and words and writings and lives according to the sense of it and not prostitute the sacred word to our spurious fancies and inventions and profanely and sacrilegiously alledge the same for maintaining the beggerly brats of our owne braines The Lord pardon this evill and vindicate and rescue his own blessed word from all corrupt glosses and misinterpretations and make it to shine forth in its owne beauty lustre and brightness that it may dazle and silence those that abuse it to their own fleshly ends The Scripture is a sealed book Rev. 5.1 c. It is sealed with seven seales and till the blessed slain Lambe by the seven spirits open it to us we cannot spiritually comprehend the mind of God therein by all our endeavours and abilities Hence it is that so many in our age err from the truth going forth in the confidence of their own strength and walking or rather wandring in their own light and not humbly waiting on God for his teachings nor comparing spiritual things with spirituall for what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.10 11. Even so the things of God knoweth no man but the spirit of God who searcheth all things yea the deep things of God But to come to the Scriptures and Arguments against Universal Redemption ARGUMENT I. MY first Argument or Reason is taken from Rev. 5.9 compared with Rev. 14.3 4. The words are these And they sung a new song saying Thou art worthy to take the Book and to open the Seals thereof For thou wast slain and hast redeemed us to God by thy blood out of every Kindred Tongue People and Nation And no man could learn that Song but the hundred and forty four thousand which were redeemed from the earth These are they which were not defiled with women for they are Virgins These are they which follow the Lamb whithersoever he goeth These were redeemed or bought from among men c. If the Lord Jesus Christ by his death and blood-shedding did redeem a number out of every kindred tongue people and nation then there is a number of men which is not redeemed by the blood of Christ Suppose a whole Nation were in slavery and bondage to the Turks and some victorious Prince or Captain should by his Valour or Treasure redeem some of the Inhabitants out of this Nation in which they are enslaved will it not then follow that there is a certain number of Inhabitants in this Nation which are not redeemed but are still in bondage Here is plain Scripture against Universal Redemption oh that the Lord would give poor deluded souls to see it in the light of his Spirit and to submit to it by the power of the same Spirit Not every Individual of the sex nation kindred and tongue is bought and redeemed by the blood of the Lamb but some out of every nation sex kindred and tongue These Scriptures will afford another Reason or Argument against Universal Redemption ARGUMENT II. IF they who are redeemed and bought by the blood of Christ be redeemed and bought to God to be his peculiar people zealous of good works so that they do or shall sing a new song they are or shall be virgins and follow the Lamb whithersoever he goeth They are such as are redeemed from the earth and from among men to God Then is not every man and woman in the world redeemed and bought by the blood of Christ Because every man and woman no not one of an hundred doth or shall follow the Lamb whithersoever he goeth This Proposition is further confirmed by several plain Scriptures Ye are bought with a price 1 Cor. 6.20 therefore glorifie God in your body and in your spirit which are God's Christ hath redeemed us from the Curse of the Law Gal. 3.13 14. being made a curse for us that the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith The Lord Jesus Christ gave himself for us Tit. 2.14 that he might redeem us from all Iniquity and purifie to himself a peculiar people zealous of good works Husbands love your wives even as Christ also loved the Church Eph. 5.25 26 27. and gave himself for it that he might sanctifie and clense it with the washing of water by the word that he might present it to himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish The Redeemed of the Lord shall return Isa 51.11 and come with singing unto Sion and everlasting joy shall be upon their head They shall obtain gladness and joy and sorrow and mourning shall flee away Do not we find here the Lord give us hearts to embrace Truth when it is so clearly held forth that those whom Christ redeemed by his blood he redeemed and bought them to God that they might be a holy and peculiar people which must and shall be accomplished in due time through the vertue and efficacy of his Blood on all them whom he shed his blood for Nor doth that ungrounded contradistinction used by a great stickler for the contrary opinion take place here T. MoorVniversality of God's free grace to Mankind namely of reconciliation which Christ hath wrought by his Blood which as our Adversaries hold extends to every man in the world and that reconciliation which he works by his Spirit in men which is peculiar This distinction I say will not be admitted here for we see that this Redemption which the Text speaks of is a redemption by blood and it is a peculiar Redemption and so held forth in this and other Scriptures Christ as he comes to his people by blood for their Justification so by water namely his Spirit for their Sanctification This is he that came by water and blood 1 John 5.6 even Jesus Christ not by water only but by water and blood and that is the Spirit that beareth witness because the Spirit is Truth ARGUMENT III. MY third Argument or reason is taken from Rev. 13.8 And all that dwell on the earth shall worship the Beast whose names are not written in the book of Life of the Lamb slain from the foundation of the world Or thus it may be rendred Whose names are not written from the foundation of the world in the book of life of the Lamb slain If there be many upon earth that worship the Antichristian Beast whore names are not written in the book of life of the Lamb slain then did not the Lord Jesus shed his blood or give himself a ransome for every man and woman in the world There are some to whom Christ will say in the last day Matth. 7.23 Depart from me I know ye not ye are not written in my book of love and gracious remembrance Shall we think that the Lord Christ in the immenseness
and incomparable greatness of his Love would shed his hearts blood for them whose names were never written in his book of life and love Will any man give his dear son to dy for them whose names were never written in the book of his love of whom he never had any thoughts of special love and favour Surely he will not part with his Son nor give him to suffer death for such ARGUMENT IIII. MY fourth Argument against Universal Redemption is grounded upon John 15.13 compared with Rom. 5.8 10. Greater love hath no man then this that a man lay down his life for his friends God commendeth his love towards us in that while we were yet sinners Christ died for us If when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Hence I may thus argue They for whom Christ died or shed his blood to them God hath commended and manifested the greatest love Greater love then this hath no man But now God hath not commended and manifested the greatest love to every man and woman in the world without distinction or exception for how is it possible that the same persons should be both the objects of the greatest divine love and the greatest divine hatred and displeasure If Christ died for every man then he shewed as great love to Cain and Judas as to Peter and Paul And is not this monstrous Will any soul dare to affirm this that hath experience of the love of Christ and hath tasted the sweetness thereof Yet truly I know not how Arminius and his followers can avoid this desparate consequence according to their principles Sure I am the blessed Apostle appropriates Christ's special and peculiar love manifested in his death to his Church Husbands Eph. 5.25 love your wives as Christ loved the Church and gave himself for it Husbands are to love their wives with a special love to forsake all other relations for them and to cleave to them alone Is it meet that husbands should love other women with that love which peculiarly belongs to their wives Gal. 2 20. The life which I live saith Paul I live by the faith of the Son of God who loved me and gave himself for me ARGUMENT V. MY fift Argument is taken from Rom. 9.10 11 13. The children being not yet born neither having done good or evil That the purpose of God according to Election might stand not of works but of him that calleth It was said unto her the Elder shall serve the Younger As it is written Jacob have I loved and Esau have I hated If God had purposed to hate some before they had done evil as he purposed to love others before they had done good then did not he give his Son to dy for every man and woman in the world How can it enter into our hearts to conceive that the eternal God decreed to give his only begotten Son to dy for them whom he purposed to hate and pass by Psal 11.5 See Psal 5.5 Mal. 1.3 God never hates the Elect Though their state by Nature be a state of Wrath yet their persons are ever beloved See Jer. 31.3 2 Tim. 1.9 Eph. 1.4 Iohn 3.16 and not communicate grace and glory to Now it is very plain that God purposed to hate and pass by Esau and also Pharaoh and not communicate grace and glory to them And this truth will further appear by consulting other Scriptures There are certain men crept in unawares Iude 4. who were before of old ordained to this condemnation Vnto you which believe 1 Pet. 2.7 8. Christ is precious But unto them which be disobedient he is a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed The Lord hath made all things for himself Prov. 16.4 yea even the wicked for the day of evil But ye believe not because ye are not of my sheep Ioh. 10.26 i. e. because ye are not ordained to life For as many as be ordained to eternal life shall believe Neither let any object here that this decree or purpose of God did not pass upon Esau and Pharaoh till they had sinned and rejected the meanes and offer of grace for certainly if ever God purposed to hate a man it must needs be that this purpose was from eternity for all God's decrees are eternal absolute and unavoydable God himself being unchangeable doth not decree one thing after another I speak now of the decree it selfe not of the execution of the decree nor doth God now will one thing and then another this is sutable to poor weak changeable creatures not to the infinite unchangeable Creator the event proves that the decree of God was from eternity for what comes to pass in time the Lord did before all time decree that it should come to pass Now then can any sober man imagine that God the Father should give his dear son to shed his blood for the redemption and salvation of such as he rejected from eternity and are the objects of his hatred vessells of wrath fitted to destruction whom he hardens according to the absolute soveraignty of his will Rom. 9.18 Besides do not we find that election redemption by Christs blood and remission of sins are so conjoyned Eph. 1.4 5 6 7. and knit together by the Apostle that those who are the objects of the one are also objects of the other those and no more who are capable of the own are also capable of the other ARGUMENT VI. MY sixt Argument is deduced from the nature vertue and efficacy of the sacrifice of Christ and that perfect plenary satisfaction compensation which he hath presented to the Fathers justice in behalf of al those whom he represented in his death and for whom he was crucified The sins of those for whom perfect satisfaction is given and accepted shall not be required of them nor laid to their charge But for whom Christ dyed he hath given perfect and full satisfaction to the Father and it is accepted by the Father for them Eph. 1.6 and in their behalf and therefore God cannot justly require their sins of them and lay them to their charge so as to punish them in hell to eternity How can a debt be justly demanded and required of them for whom it is fully payed and is it not evident that their debt is fully payed for whom perfect and plenary satisfaction is both made and accepted The holy God cannot in Justice require double paiment of the same debt or a double satisfaction for the same sins whether the Redemption of a poor sinner be by way of solution or satisfaction it matters not this is certaine that God cannot justly and therefore wil not demand a double payment or satisfaction for the same debt The Lord laid help on one that was mighty to save a