in unawares who were before of old ordained to this condemnation ungodly Men turning the Grace of our God into lasciviousness and denying the only Lord God and our Lord Jesus Christ 1 Tim. 2. 5. 6. For there is one God and one mediator between God and Men the Man Christ Jesus who gave himself a Ransom for all to be testified in due time 1 Job 2. 2. He is the Propitiation for our Sins and not for ours only but also for the Sins of the whole World Rom. 5. 18. Therefore 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 to justification of Life Heb. 2. 9. That he by the Grace of God should tast Death for every Man Tit. 2. 11. For the Grace of God that bringeth Salvation hath appeared to all Men 1 Tim. 2. 3 4. Who will have all Men to be saved and to come to the knowledg of the truth Joh. 3. 17. 18. God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned But he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God And this is the Condemnation that light is come into the World and Men loved darkness rather then light because their deeds were evil 2 Cor. 5. 14 15. For the love of Christ constraineth us because we thus judg that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 1 lim 4. 10. We trust in the living God who is the Saviour of all Men specially of those that believe Mat. 22. 2 3 4. The Kingdom of Heaven is like unto a certain King which made a Marriage for his Son And sent forth his Servants to call them that were hidden to the Wedding and they would not come And he sent forth other Servants saying tell them that are bidden behold I have prepared my dinner my Oxen and Fatlings are killed and all things are ready Come unto the Marriage And vers 8. Then said he to his Servants The Wedding is ready but they which were bidden were not worthy Add vers 12. 13. So 2 Cor 5. 18 19 20 21. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the Ministry of Reconciliation to wit that God was in Christ reconciling the World unto himself not imputing their trespasses unto them and hath committed unto us the word of Reconciliation Now then we are Embassadors for Christ as though God did heseech you by us We pray you in Christs stead be reconciled to God For God made him sin for us who knew no sin that we might be made the righteousness of God in him Joh. 4. 42. This is indeed the Christ the Saviour of the World 1 Joh. 4 14. 15. And we have seen and do testify that God sent his Son to be the Saviour of the World Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God 1 Joh. 5. 9. 10 11. For this is the Witness which he hath testified of his Son He that believeth on the Son of God hath the Witness in himself He that believeth not God hath made him a Lyar because he believeth not the Record that God gave of his Son And this is the Record that God hath given us Eternal Life and this Life is in his Son He that hath the Son hath Life and he that hath not the Son hath not Life Heb. 6. 4 5. 6. For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the World to come if they shall fall away to renew them again to Repentance seeing they crucifie to themselves the Son of God afresh and put him to open shame Heb. 10. 26 27. 28 29. For if we sin willfully after that we have received the knowledg of the Truth there remaineth no more Sacrifice for sins But a certain fearful looking for of judgment and fiery indignation which shall devour the Adversaries He that despised Moses Law died without mercy under two or three Witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the Blood of the Govenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of Grace Heb. 4. 1. 2. Let us therefore take heed lest a promise being left us of entering into his rest any of you should seem to come short of it For unto us was the Gospel preached as well as unto them But the Gospel preached did not profit them not being mixed with Faith in them that heard it Heb. 2. 3. How shall we escape if we neglect so great Salvation c. Joh. 12. 47 48. And if any man hear my words and believe not I judg him not For I came not to judg the World but to save the World He that rejecteth me and receiveth not my words he hath one that judgeth him The word that I have spoken the same shall judg him at the last day Luke 13. 39. How oft would I have gathered thy Children together as a Hen gathereth her Brood under her Wings and ye would not Behold your House is left unto you desolate c. Mar. 16. 15. Go ye into all the World and Preach the Gospel to every creature He that believeth and is baptised shall be saved but he that believeth not shall be damned Act. 13. 38. 39 40 41. Be it known to you therefore Men and Brethren that through this Man is preached unto you the forgiveness of Sins And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Beware therefore least that come c. Behold ye despisers and wonder c. Verse 46. Seeing ye have put it from you and judged your selves unworthy of Everlasting Life c. Mar. 18. 27 32 34 35. Then the Lord of that Servant was moved with compassion and loosed him and forgave him the debt c. Then his Lord after that he had called him said unto him O thou wicked Servant I forgave thee all that debt because thou desiredst me shouldst not thou also have had compassion on thy fellow Servant even as I had pitty on thee And his Lord was wroth and delivered him to the tormentors till he should pay all that was due unto him So likewise shall my Heavenly Father do also unto you if ye from your Hearts forgive not every one his Brother their Trespasses Joh. 6. 51. I am
Death offered by the Gospel The killing of the Fatling most say doth intimate the killing of Christ that he may be to us the Bread of Life and his Flesh Meat indeed and his Blood Drink indeed The Messengers are Preachers The message is the Gospel Invitation or Offer Hence therefore I thus argue If all the things are ready before hand which upon coming in to Christ are to be received yea and ready for those that refused to come and only their not coming or not coming preparedly do hinder their participation then Christ was a Sacrifice made ready even for all that refused to come But c. Ergo c. I mean not that Christ was appointed to save final refusers considered as such But he was a Sacrifice for all the Sins of the same Men except their final refusal and thereby made ready for them all those saving benefits which upon coming in they were to receive This message any Minister of the Gospel may now deliver to unbelievers Come in to Christ accept him as a Redeemer Lord and Saviour and with him pardon and Salvation for all this is ready All that is prerequisite to believing or coming in is done by Christ as far as concerned him as a Sacrifice and a Donor of his Testamentory benefits and as far as unsatisfied Justice did require All things that are requisite objectively to your believing are ready Now this could not be a truth if Christ had not been a Sacrifice for these Mens Sins For how is all ready when the very first and most needful thing is unready that is an expiatory Sacrifice for sin When satisfaction to justice is unready Can they make this Or are they called to make it Or would their coming in make it which was not before made Or would coming in serve turn without satisfaction Rather it should be said to them as to the Devils come not for nothing is ready For where Christ is not ready and satisfaction for sin not ready there nothing is ready which a sinner is called to by the Gospel The Cause being wanting all the Effects must needs be wanting Obj. All may be said to be ready in that Christs Death is sufficient for All. Ans That 's true and I desire no more if you understand it as Divines have hitherto done and as this Text proves it that is that it is a sufficient Ransom Sacrifice Price Satisfaction for all But then this implieth that it is a Ransom Sacrifice c. for All. But according to the new futile evasion it is false viz. that Christs Death was only sufficient to have been a Sacrifice or Ransom for All if God or Christ had so been willing but indeed was no Ransom for them at all For is this making all ready Is Christ any readier for those he died not for than for the Devils or than if he had never died at all VVill you send to a Prisoner and say I have paid 1000 l. for thy fellow Prisoner that owed but 500 l. the sum is sufficient to have discharged thy debt too if I had ever intended it therefore come and receive a discharge for all is ready Or will you bid your Servant go to all the Town and say I have killed and dressed meat enough for you all resolving that some of you shall never tast of it on any conditions therefore come now and partake of it all for all things are ready The Readiness that Christ speaks of here is such as supposeth all things to be ready except receiving by Faith nothing but coming is wanting Obj. But Faith it self is not ready therefore Christ died not for them Ans A false consequence which yet bears the whole fabrick of the opposers Cause 1. Doth not the Text plainly distinguish here between Faith and all the Benefits that by Faith we are partakers of Doth it not plainly say that all things else are ready when yet Faith in them was unready for they would not But the Invitation was come for all things are ready what a silly cavil would men put into the mouths of the invited teaching them to say my coming is not ready therefore all things are not ready nay nothing is made ready for me This Text expresly distinguisheth between all other things and coming and so shews that when men will not come yet all things were ready and nothing but Faith was wanting to their participation And therefore Christ may be a Sacrifice made ready for those that have not Faith and therefore receive him not 2. And you might see some of the reason of this in the Text The King in one Relation prepares the feast and in a further invites his Guests and in a further compels them to come in God and the Redeemer as preparer of the feast which is 1. By satisfying Justice 2. By enacting the New Law have made all things ready But to give Faith belongeth not to him in either of these respects 2. God and Christ as the Inviter of his Guests doth all things requisite to the invited 3. But God as one that resolveth de Eventu what particular persons shall be compelled to come in gives that Faith or so compels them Faith follows this compelling which say Interpreters truly and generally is an importunate prevailing persuasion Now may not God 1. Make Christ a Sacrifice for all ready 2. And by Legislation or conditional Donation make a free gift of Christ to all that will have him 3. And invite multitudes that will refuse and yet compel but his chosen only to come in Here it is that special differencing Grace begins in the execution and it confoundeth men in the whole body of Theology when they will needs suppose it to begin where it doth not that is in Redemption by Sacrifice All men shall one day confess all things were ready if I would have come in I had been saved it was my own wilful refusal that deprived me Obj. But why doth not God compel all to come in as well as some Ans 1. O man who art thou that disputest against God May he not do with his own as he list He compelleth some from the superabundance of his Mercy He inviteth the rest in great mercy also 2. This will be no excuse to the refusers what if God had only invited all and compelled none What if he had suffered all to perish in their wilfulness would that have been any ease to any and if he compel some is that any wrong to the rest will not Conscience say another day I perish justly that would not be saved must I need compulsion to accept of a Redeemer and Salvation with him Obj. But it is not in my Power to come I cannot Ans There 's no man that would come that can say so if you will you can yea you do come If you will not who will you blame but your self you may come if you will As your will-not may be called a cannot so it 's true you cannot
impotency or imperfection in God but by reason of the perfection of his Wisdom Justice and Holiness For them that deny this as Twisse and some others do to the great hardning of Socinians and Infidels at present I refer them to the Writings of Divines that have proved it As Voetius in Thesibus Camero Passim specially excellent well by Mos Amyraldus in Thesib Salmâ—riens Vol. 1. de satisfactione and Essenius Joh. Junius and most against the Socinians on that point say somewhat to it and something I have elsewhere said my self and therefore will not now so far digress But on the other side that God might have given Faith separated from these benefits without satisfaction is evident 1. In that there is no injustice or other prohibiting inconvenience in it 2. God doth give the Devils a belief that God is and that he is a Rewarder of them that seek him diligently and that Christ is the Son of God and the Saviour of the World and that he was Incarnate dyed for Sin Rose and Ascended and sitteth at the right hand of God and shall come again to judge the World some to life and some to death and that all the Scripture is Gods word and all true and that whosoever of Mankind believeth shall be saved for the Devil believeth the connection between Faith and Salvation all this Faith God giveth to those that look to the nature of things more than to bare words and can see through the vail of metaphorical expressions will not make any question of this especially if they have so far studied the Civil Law and Politicks as is requisite for the right understanding of the nature and extent of these two relations Indeed Christ is called a Father but that signifieth but 1. His special propriety in us as Fathers have in their Children which is a branch of propriety in general 2. And his Authority over us as a Father hath over his Children which is part of his Rectorship And withal it signifieth that special love of Christ to those to whom he is thus related So he is called a Husband which expressed the same special Propriety and Rectorship with the singular love accompanying them He is called a Prophet but that term expresseth but the manner of his applying himself to men in the exercise of his Dominion and Rule for he that teacheth them doth not teach them as a private man but with Authority and as their rightful King whether they acknowledge him or no even as a King doth offer mercy to Rebels and perswade them earnestly to accept it shewing them the danger of standing out against him Or as he teacheth his Subjects their duty you may call this Man a Teacher but the meaning only is this he is a Teaching King and so his Teaching is part of his Ruling or subordinate to it It signifieth but the manner of his applying himself to them so Christ's Prophetical Office in its self belongeth to his Rectorship Not that all Teaching is Ruling but in all his Teaching he doth it as their Ruler in right at least if not in exercise For that Teaching by which he converteth Sinners is not properly an act of moral ruling those Sinners but yet it is the Act of a King perswading Rebels to come in that they may be Ruled and as their King doth he perswade them And then the diversity of the degrees of Gospel Light and Motions some having more some less some none is from Christ as absolute owner of all that may do with his own as his list It were easie to manifest how all his other Office-Titles and Relations are reducible to these two at least as he is signified in relation to the Creature For in his intercession he stands in a double relation The one is to God with whom he intercedeth and so he intercedeth as the Son of his Love who having satisfied his Justice hath all delivered up to him and therefore is Owner and Ruler of all The other Relation is to the Creature for whom he intercedeth and that is as their Owner and Ruler and for his own chosen as their Owner and Ruler in a stricter sense than the rest even as they are his Jewels and specially beloved More is said of this in another place peruse the Table of the effects of Christ's death Now let us see how it is that Christ hath purchased Faith and how he giveth it having satisfied God's Justice by dying for all Mankind God giveth up all men to him as their Owner and Ruler by Redemption-Title and giveth up also into his hands the former obligation as is said hereupon Christ hath full power 1. To alter the Law or to make new Laws for them and by these Laws to confer Salvation and other Benefits by ordaining on what terms they shall be obtained and so giving right to them 2. To give further mercies over and above what he giveth right to by that Law being absolute Lord he may do with his own as he list still supposing that his Fathers Will is his Will Now Christ having received this Plenipotency as Rector per Leges he makes a free Universal Conveyance or Grant of Pardon Justification Reconciliation Adoption Sanctification in the common Scripture sense and Glorification to all Men on Condition they Repent and Believe But he hath no where made any Conveyance of the first effectual Grace or of Faith to any Man He hath indeed prophesied or foretold us that he will infallibly give it to his Chosen but he hath not named or described them by any antecedent distinguishing Character so that no man can beforehand say this belongs to me nor hath he by this Prediction made over to them any right to the thing but only foretold that he will give them right hereafter Only he hath prescribed certain means to all men either for the immediate obtaining of Grace to believe or at least for the obtaining of Grace conducing thereto which may bring them into a nearer capacity who before were further off than the rest of the World And he hath given them sufficient encouragement to use those means without despairing of success even so much as that no man that hath the use of Reason can be named by the tongue of Man that did his best in the use of means to get Faith or to get nearer to Christ and yet lost his labour Yet hath not Christ thought meet to engage or oblige himself to any Unbeliever to give him Faith but when he doth it he will do it as Dominus Absolutus and as not obliged and indeed doth it only to those whom he had an absolute purpose to save and were given him to be infallibly brought home to God So that Christ gives not Faith the first Faith as Rector per Leges but as Dominus Absolutus Those Mercies if special that are thus given are said by some Divines to flow from Predestination alone as did the gift of a Saviour to fallen Mankind
gift of God Joh. 3. 27. A man can receive nothing except it be given him from Heaven If nothing then not Faith If they say they received it not the Apostles question may shame them What hast thou which thou hast not received Obj. That 's meant of gifts that were for Edification Answ I. Much more of Faith which is a special Grace II. It is General implying that we have nothing that we received not that thence he might conclude Therefore not such Gifts Joh. 6. 44. No man can come to me except the Father which hath sent me draw him ver 65. Therefore said I unto you No man can come unto me except it were given to him of my Father Obj. God drawing Morally those that will not follow him Answ I. The Drawing here mentioned is the same with giving to come to him II. It is given as the Reason why some Believed not because none can come except it be given them and they be drawn Those that believed not had your Moral drawing which was uneffectual but it is evident they had not the drawing which Christ mentioneth Luk. 17. 5. Lord increase our Faith Therefore he must give it Obj. That is a Faith of Miracles Answ Saving Faith is as much Gods Gift as that and the Soul as unapt to it till he give it Mark 9. 24. Lord I believe help thou mine Unbelief He that must Help our Unbelief that is give us more Faith must help our total Unbelief by giving us our first Faith which we are most unable to perform of our selves Gal. 5. 22. The fruit of the Spirit is Love Faith c. Obj. That 's meant of Fidelity Answ I. That 's unproved that it 's only meant of that II. If common fidelity must be wrought by the Spirit much more Saving Faith in Christ To all these it 's further objected that God giveth Faith equally to All that is his help to Believe but it is only the Materia Disposita that receiveth it and the reason why some have it not is because they are not disposed or prepared Ans 1. If this be so that this is the Reason of his denying faith to some yet the contrary disposition is not the Reason of his giving faith to others And therefore the Undisposedness is only a Reason sufficient to Justifie God's denial of Grace but not Disabling him to give it or necessitating him to deny it Else all men should perish who are undisposed unless they dispose themselves And this is plain Semi-Polagianism that Grace is tyed to such Dispositions of our own 2. Prove if you can that ever God hath made a Promise of Faith to men on condition of any prerequisite Dispositions I find no such thing in the Word 3. Are those Dispositions Gods Gifts or not If not then all is ultimately resolved into mans will and we have something that we have not received If they be then they are given Absolutely or Conditionally If Absolutely then they are not so given to All else All should have them and so Believe If Conditionally 1. What is the Condition They say our Non-resistance But our Resistance is either Habitual or Actual The Actual is our Actual Niâ—ing The Habitual is our Habitual Unwillingness Deadness c. Must we cure all this of our selves before God will give us Faith I will not say as Dr. Twisse that Non-resistance is Credere that is Faith it self that is the contrary to this Resistance or Unwillingness because you may tell me that to be unwilling of Christ as offered and to be Unwilling that God should make me willing of Christ or give me Faith by the means of my hearing is not all one But this I say that the best did resist and were unwilling both of Christ and Faith till God did overcome their Resistance And that God hath not promised Faith on condition of mans Non-resistance that I know of 2. Is this Non-resistance or Willingness to Believe the Gift of God or not If not then we have somewhat which we did not receive and then all Grace still is ultimately resolved with the Pelagians into mans will and man makes himself to differ which I disproved in the last days Exercise If it be Gods Gift then either Absolute and so proper to some Or Conditional and then that must have a Condition and so in infinitum till you stop in some Absolute Gift not common to all Object God is not the total but partial Cause and therefore he doth quantum in se give Faith to all and that some are yet without it is long of themselves Answ I. I confess that it is long of themselves that any are Unbelievers II. Though man believe yet it seems to me that God is not to be called Causa partialis but totalis in that Supream Causality which he exerciseth III. That God doth quantum in se give all men Faith may be understood either 1. Quantum in se quoad potentiam as much as â—e can But that 's Blasphemy 2. Quantum in se quoad Decentiam as much as is meet for him to do But who dare say that it is unmeet for God to give men such effectual grace as shall Infallibly cause them to Believe He giveth such to his Elect and therein doth not any thing that is unmeet 3. Or else it is meant that God giveth so much help to unbelievers as leaves all the blame of their unbelief upon themselves and justifieth him from being the culpable deficient or efficient Cause And this I grant but this is no advantage to the Adversary But I have been too long on this first Argument Arg. II. Jesus Christ dying intended the Infallible Glorification of Gods free grace in the certain Regeneration Justification and Glorification of certain men therefore he intended the infallible certain Regeneration or Faith and Justification and Glorification of those men That Christ came into the World with a certain intention to accomplish the glorifying of God as his end is undoubted For to say either that he undertook so great a work without an end or that the glory of Gods grace and love was not that end are both impious And as certain is it that it was the glory of Gods grace in the certain Salvation of some men that was intended For as there is no other way of this full glorification of Gods grace manifested to us but only by mans Salvation so the Scripture most frequently tells us that this is the way and this was God's design and therefore Christ is stiled the Saviour which certainly implyeth that he hath some infallibly to save and that he came to seek and to save that which was lost And if it were not the Salvation of Determinate Persons that God intended to glorify himself in then was it not in the Salvation of any man at all for all Salvation is some ones Salvation Accidents exist not without a Subject And if it were not a certain obtaining of this end by
this means that Christ intended then Christ came upon an uncertain errand into the World and intended not the certain attainment of Gods glory herein which is unreasonable to imagine So admirably was this design of Redemption laid such a wonderous Mystery is it to Angels and Men that it is apparent God intended infallibly the attaining of his blessed ends thereby And so precious was the blood of Jesus Christ that it is impious to imagine that he had no certain end in the sheding of it or that it might have been lost as to the glory of Gods grace and the Salvation of any persons for any thing that he intended to the contrary Arg. III. What Christ intended from all Eternity that he intended in dying which was yet future but Christ did from all Eternity intend the certain justification and glorification of his Chosen and giving them faith to that end therefore he intended it on the Cross and at his undertaking This Argument divolves the whole Controversie to the point of Predestination where it is plain that it lyeth which because our Divines have fully vindicated I will now pass by Arg. IV. God hath made an ab olute Promise that he will infallibly Convert Pardon and save some viz. his Chosen which he hath not made concerning others therefore he intended the certain Conversion Remission and Salvation of those some and not of others in giving Christ and so did Christ in giving his Life Jer. 31. 33. This is my Covenant c. I will put my Law in their minds and write it in their hearts and I will be their God and they shall be my People So I will take the hard heart out of their body and give them an heart of flesh a new heart one heart c. And I will put my fear into their hearts that they shall not depart from me Such Promises are not to all nor Conditional If they are what is the Condition Now what God Promiseth â—he Performeth and intended to Perform Arg. V. If Christ intended not the certain Conversion Justification and Glorification of his Chosen more than of others then those in Heaven are no more beholden to his intention or his death than those in Hell nor the Regenerate than the Unregenerate But the Consequent is intollerable therefore so is the Antecedent At least it will follow that they are no more beholden to him for their Faith than they that never had it Arg. VI. Either God Purposed in giving his Son and Christ in dying the certain Salvation and so Conversion of All of None or of Some only Not of All for then All should be Saved Not of None for then either None should be Saved or else they should be Saved without or against Gods Purpose Not against it as will be acknowledged Not without it for 1. He who Saveth them in Time Purposed it from Eternity for he worketh all things after the counsel of his own Will 2. He whose Providence extendeth to the falling of a Sparrow and the cloathing of the Grass doth sure provide and regard the Salvation of Mankind and saveth not man without his own purpose to save him 3. If it be a Performed Act and not a Purposed Act for God to Convert and Save then it would be either an Irrational Act which had no end or else that purpose must be new in him which was not at Christs dying both which are intollerable If they say that he purposed it Conditionally or quantum in se determining nothing Absolutely of the Event I have answered enough to that before Arg. VII Ad hominem The Adversaries grant in effect the substance of our Conclusion for 1. They grant That God Infallibly decreed to Save all that would believe c. 2. That God knew from Eternity who would Believe and who not and that Christ knew this at his undertaking to dye and at his death 3. They grant that he doth not absolutely purpose the saving of any other 4. They grant That as Christ dyed not from Eternity so we are to look on him as undertaking to dye for us and entring upon the Mediatory work not from Eternity upon his meer decree but presently upon Mans fall when the Promise was made for the Relation and Extrinsic a Denomination might then begin tho' no new Act of Gods Will. Lay all this together that God resolved to save all Believers and knew each of them by name that would believe and who would not and intended to save no other than Believers and that after this Christ undertook and performed the satisfaction by his death and I think the main that we plead for is granted as to the Intent of Christ infallibly to justifie and save some determinate Persons only Nor can they deny this with any modesty in consistency with their concessions But then its true that they yield not that he Intended the giving of Faith infallibly and Absolutely to some only because they say he intended not so to give it to any but only offer them sufficient help to believe and leave it to their own wills whether to make it effectual or to frustrate it And withal they say that it was upon the foresight that some would Believe and others not that he intended the Salvation of some determinate Persons and condemnation of others But having spoke to this already I only now add 1. Yet still this grants that Christ dyed with a special intent of saving those determinate Persons and them only tho' they suppose this Intent to be upon a foresight of their own Faith or Unbelief 2. I demand whether God could not without wrong to any of his Attributes have caused those to Believe whom he foresaw would be Unbelievers and so having decreed to cause them to believe as well as others have foreseen that they would Believe They that dare say God could not have given any such Unbeliever Grace to Believe infallibly do most audaciously abuse Gods power goodness and wisdom 3. And doth not God do more for Peter than for Judas for the Elect than the Reprobate antecedently to their Faith all the Arminians are not bold enough to deny it 4. Arminius himself grants that after the abuse and rejecting of grace God gives up some as Pharaoh Ahab c. to fill up the measure of their sin and penally forsakes them and I think they will grant that some others as bad are not so forsaken nor given up but Converted as Manasseh And if God shew this undeserved Mercy to a Manasseh which he denyeth to a Pharaoh is it not his free grace that makes Manasseh to differ And if God may do so in one why not in others Lastly The Schoolmen and most Papists will acknowledge that Christ dyed for all men as to the sufficiency of his death and for some men only efficiently that is to effect some mens Salvation And doth not this grant that he dyed not for all alike and that he had a special intent of Saving