Episcopius is a sound interpretor when it is said a peccato it is no more then this A paenis peccati from the punishment of sinne Disp 45. Thes 3. a reatu peccatorum from the guilt of sinne Thes 5. and that not from the guilt of some or one but all sinnes and all condemnation absolutio a peccatis omni condemnatione from sinnes and all condemnation Thes 3. and this Scripture affirmeth Rom. 8. who shall lay any thing to their charge it is God that justifieth And so Arminius disp priis Thes 48. sect 12. disp 45. thei 6. ibid. Ab omnibus per totam vitam perpetratis from all committed through whole life and when it is said by it wee are delivered from death he meaneth eternall death So Episcopius per paenam peccati intelligimus proptie paenam aeternam quae mors aeterna dicitur in Scr. That is by the punishment of sinne we meane eternall death so that now it appeareth hereby that justification exempts not from the being of sinne nor from temporall death nor from afflictions for such cease to be satisfactory punishments though they relate to sinne as Episcopius desinunt esse paenae etiamfi non sine respectu ad peccatum immittantur but that which it removeth is the guilt and obligation to eternall death or if you will prosecutionem vindicantem the revenge or prosecution of that guilt These being considered I proceed to his answers to our Argument Now because he puts all the untruth upon the Major I shall resume it in the vigour and strength of it Those whom Christ satisfied his Fathers justice for they are justified in Gods account and shall be justified by the manifestation of this in time both in the Gospel and their owne consciences and at last be invested with eternall life else may Christ complaine of injustice To this he answers All the strength of this Argument is in the first proposition with the reason annexed unto it Then it seemes the Minor he giveth for truth viz. that all are not justified but then why hath he contended for this that all yee every sonne of Adam is justified in Christ as page 10. 45. But that we may see what he hath to say against the proposition he judgeth thus at a venture This is so contrary to Scripture that little need be said from the comparison betweene Christ and Adam it appeares that though all men be in the publique person Justified yet by and through him of the benefit of that Justification doe none partake but such as have a being of him If he had showen what Scripture this had beene contrary to that we might have examined those Texts he had done faire but he would have his Readeâ—s acted by an implicite faith 2. As for the comparison betwixt Adam and Christ there was nothing expressed by him therein that contradicteth the proposition not that preposition viz. none partake of the fruits of that justification but such as come to have a being from him because all those that he satisfied his Fathers justice for shall in time to come have a being from him 3. His expresses in the comparison betwixt Adam and Christ are so farre from contradicting that they confirme the proposition For he saith Though all men be in the publique person justified doth he not here tacitely grant that every man by virtue of his death and ransome as publique person to be justified in him and what is this to what the proposition affirmeth viz. that all he satisfied for are justified in or by his blood for to be justified in and by Christ are not different and to be justified by Christ and by his blood are as little different Christ is set forth to be a propitiation through faith Rom. 3.27 And this nothing against us for we say not that all when Christ satisfied for them they were justified in the pronunciation of the Gospel before faith was wought in them but that such in time shall be justified and receive the atonement in their hearts and his expresses herein hindreth not for they shall have that faith in his blood whereby they may receive this atonement againe true the evangelicall pronunciation of satisfaction is by faith but how doth he prove that in the minde of God they are not justified before faith Justification is not by blood shed onely but the application of his blood His expressions are herein something wilde but I guesse at his meaning thus that justification is not till another worke of the Spirit to be done upon the heart but then I say if he meane it as done in the minde of God it is false if as pronounced in the Gospel it is true but besides this is nothing against the proposition because we say still they shall have that further worke upon their hearts one time or other true also many have received this justification that once wanted it and some want it that shall have it but what are these to the purpose of proving that all that Christ satisfied for shall not one time or other have it And as for that expression Many of his elect want it for whom by this objection Christ should not have died Is too absurd to mention the objection is farre from urging that he died not for those elect that want this justification but it affirmeth that all such though they now want it shall have it in time As for that cleansing 1 Iohn 1.7 and forgivenesse verse 9 it speakes of a further cleansing c. to such as are in Christ and already justified by his blood and so not to this purpose More pertinent Texts might be produced to prove the proposition but this Text is not so deficient as as he conceived when he cited it for whereas he speaketh of a further cleansing it is hard to guesse at his meaning further then that he must meane one of these two or both further then justification or a cleansing further then that which is by the bloodshed of Christ but both these are false that it speakes of cleansing from guilt by justification appeares by ver 9. where it expounds it by forgiving our sinnes and that is such as is by bloodshed appeares in that it is by the blood of Christ and what though it speak of them that are actually justified it saith it is by the blood of Christ that is the meritorious cause and this is not impertinent to the businesse in hand but proveth the proposition that those for whom the blood of Christ satisfied his Father they came in time to be cleansed from their sins by that blood This untruth is not onely false and grosse in it selfe but denyes many sayings of Scripture as Iohn 3.17.18 8.24 Had the Author produced Texts wherein his managing might be more perspicuous or discover where his meaning lies in these I should have a clearer way for a reply I have seriously enquired after the intention of the Author in these Texts and my thoughts
cause why it should be after the expunging of so many Statings entertained with confidence as that which hath most pertinency and light in it But I shall first examine the members apart and then the whole conjoyned In this large result there are included these five particulars 1. That they are given to his dipose But let the Author seriously consider His opinion being laid aside a while whether this Phrase To dye for as it is spoken of Christ hath the same meaning with paying a price for as any man doth when he purchaseth any person or thing into his dispose And is this Phrase Given to his dispose a fit expression for Ransome or Redemption Ransome or Redemption when spoken of man alwaies presuppose misery and liberty as the tearmes from which to which men are ransomed and redeemed but being given into ones dispose requireth neither The Israelites had the Heathen in their dispose but they cannot in reason be said to ransome them nor to bring them from misery and slavery to liberty but rather the contrary Besides hath not Christ all the Creatures on Earth the Angels in Heaven the Devils in Hell in his dispose for the good of his Church But it would be no Scripture Language to say that he ransomed redeemed all Creatures on Earth Angels in Heaven Devils in Hell Therefore this expression let it stand by a while as of no worth to expresse ransome or redemption by till we see what is in the rest 2. That he will raise them out of the death he dyed for them and set them alive before him which expression savours much of the confusion of its Author His meaning herein dubious and when ever discovered it will appeare senselesse He must have one of these two senses either meaning of the Resurrection at the last day and so affirming that being raised out of the dust and being made alive before him out of the dust is that ransome or redemption mentioned in Scripture Or else that Christ dyed for us the same death which by his Death he freeth us from but both absurd For the first though it be put as a meanes and way to the possession of that inheritance to which we are ransomed and redeemed Yet no Scripture giveth the Resurrection the name of ransome or redemption as Christ is said to redeeme or ransome us and the former very unfit to expresse this latter by for then those that are raised by his Judiciary power only and that to receive their eternall and finall doome in hell may in that Act be said to be ransomed and saved but this who can beleeve So for the second it is not any whit shorter in absurditie for the death which we are freed from is no way proportioned by the death which he dyed we are to be freed from the death we were adjudged to not what death he dyed himself he came to save us so farre as we were lost but not to be so farre lost himselfe Some sutable proportion of sufferings which he endured to them which we deserved I grant but where they wanted indurance it was made up by the excellency of the person suffering temporary sufferings of that Person that was an infinite God Act. 20.28 did countervaile eternall sufferings of a finite Creature we were adjudged to deaths Temporall Spirituall Eternall but Christ did not dye all these for us yet freed us from the two last he dyed the first for us and freed us not from it he dyed not a Spirituall death that is in sin for then he had not been an unspotted Lambe 1 Pet. 1.20 He dyed for our sins but we read not that he dyed in our sins and Eternally he dyed not then had he not been justified himselfe nor justified us yet he freed us from death both Spirituall and Eternall therefore this expression of the Author is obscure confused and however taken absurdly laid downe as not reduceable to any right reason 3. They shall acknowledge him Lord and come before his Judgement Seat that all men acknowledge him Lord and come to be judged by him none yet denyed But that being brought before his judgement seat and being made to confesse him Lord is to be ransomed and redeemed none before our Author have ever been so weake to affirme for in and by eternall destruction men may be caused to acknowledge him Lord but is it a sober expression to say that in eternall destruction we are ransomed and redeemed 4. That he is so filled with Spirit for them to make it knowne and with such tendernesse to them that they might be saved But what is it which by his Spirit he makes knowne Scripture telleth us that he is filled with Spirit to preach the Gospell Glad tidings Liberty Isa 61.1 But this is none of that god newes Gospell that Christ is to Preach For these viz. all are in his dispose shall be raised out of the dust shall acknowledge him Lord and stand before his Judgement Seat are no Gospell newes no glad tidings to them that call to the hils to cover them from the presence of the Lambe but to such these particulars equally belong with all others Againe He is filled with Spirit to make knowne that which requireth the worke of the Spirit to the actuall enjoying of it and so filled with Spirit to give Spirit that men might enjoy that which he maketh knowne Luk. 4.18 As liberty opening Prison doores Remission of sins eternall life and to the enjoyment of these the worke of the Spirit is requisite but to those particulars which he furnisheth us withall the workes of the Spirit in the hearts of men are no way requisite for men are and shall be brought into his dispose raised up out of the dust stand alive before him acknowledge him Lord come before his Judgement Seat though they never feele the worke of the Spirit upon their hearts therefore why he should be filled with Spirit to make any or all of these knowne I would be enformed Againe To make these known that men might be saved is not consonant to reason or Scripture seeing these may be done and made known to such men and at such a time when in the judgement of all men they are not salvable Certainely herein the Author commeth very short that which he is filled with Spirit to make knowne that men might be saved goeth further than all those particulars 5. So that all are made salvable This is the Helena on which the Universalists are so enamoured but this is no congruous expression to expound Ransome and Redemption and Salvation by no not in his owne principles for Ransome and Redemption is to all and every man as he urgeth But to be salvable is not attributed to all men but to the residue that are not Elect. For by salvable is meant only salvable and not infallibly to be saved and so salvandi now he saith the Elect are undoubtedly to be saved and so salvandi and the rest they are
demand a reason of that his expression 2. Why he so expresseth it as if the first Act viz. of Impetration or merit was in Scripture Phrase as done in his body when the Scripture saith the second Act viz. of Application is done In that body of his flesh Col. 1.20 Which place evidently treateth of the application of his Death and Reconciliation of their hearts to God by being brought in to beleeve who were strangers and enemies in heart to God before yet notwithstanding this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that body of his flesh I rather wonder why our Author should produce such an expression making it the seat of Controversie without further explanation when it so easily might be explained Let him tell me how that Reconciliation was wrought in Christs Body Reconciliation is a thing subjectated in God Xanchy in locum existing only in mente divina not in Christs Body Expositours to cleare this unanimously say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In for by as is most frequent in Scripture as one saith Quasi dicat reconciliavit per oblationem Corporis sui And therefore said to be In his Body because it was done by those sufferings which were subjectated in his Body in which regard he was said to beare our sins in his Body that is the punishment of our sins but our Reconciliation properly is not said to be in his Body That indeed whereby he merited it was in his Body The meanes of our Reconciliation are twofold in Scripture His Body and His Bloud the one broken the other shed but of this latter it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Bloud as it were to expound the other that though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet to be meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Body Col. 1.20 If this be so then not the first Redemption or procuring of Salvation or Reconciliation only but the second also even the application of it is said and also truly is In that is by his Body Seeing that we are said to be redeemed by his Bloud Rev. 5.9 Which place our Author averreth to be meant of the application of Christs Death therefore the circumscribing that first Redemption with this Phrase In his Body is groundlesse 3. We shall view the expressions wherewith this is clothed that so we may Judge how pertinent his alleadged Scriptures are it being his boast that he hath so many plain Texts First It is said to be an Act of Christ as Mediator distinct from God the offended Party Secondly to be done in his body as opposed to be done by his spirit Thirdly With God for men as opposed to of God upon man Fourthly A reconciling of God to man as opposed to reconciling man to God Fifthly This is said to be for every man Now our next taske is to consider how pertinent his Texts are to make out this Joh. 4.42 We know that this is indeed Christ the Saviour of the World The meaning of Which place if our Author Divine right must be this We know now that this is Christ that worketh out Salvation for the world and this exclusively and confining the word Saviour to woâ—â—ing it with God and that opposed to a working a Reconciliation in the hearts of men an empty exposition very improbable to the meaning of them that so said upon their being brought in to beleeve as they were 39. And so had the worke of God on their hearts by his Ministry certainly in such a time if they say his is the Saviour of the World they meane such a Salvation as is by faith in Christ Now what that is let the Authour judge And he said to be the Saviour of the world because they knew he it was that came to merit Salvation so as it should be applyed in time by Faith Shall we take the liberty thus to expound Scripture and say Math. 1.21 He shall save his people from their sins That is he shall worke out with God a Salvation which yet may not be applyed And Luk. 1.47 My Spirit rejoyceth in God my Saviour thus meant in him that worketh out Salvation with God for me notwithstanding which I may perish How shall we herein perplexe the Word of God Let the Author shew me where Christ or God is called Saviours and respect not had to the Application of Salvation either present or to come Acts 5.37 He is a Prince and a Saviour to give repentance and forgivenesse of sins Saviour there looketh at the actuall bestowing of Salvation he then is said to be a Saviour from sins when he giveth Repentance and Remission And the nature of a Saviour is clearely set downe Neh. 9.27 Gavest them Saviours that saved them Now that Christ in procuring life may be called a Saviour I grant but then it is with reference to the actuall application of it in time to them for whom he procured it Indeed Corvinus attempts to prove the word Saviour in 1 Tim. 4.10 In Molin c. 29. 468. He is the Saviour of all men to be thus meant Quia quantum in se paratus est omnes salvare but he giveth to me but little satisfaction for he proveth not that this is meant of any other Salvation than what is actually applyed And that expression He is ready to save as much as in him lyeth is no congruous exposition of this word Saviour for in his Judgement He may be ready to save and yet none be saved but if none be saved how Christ should be called a Saviour I cannot comprehend But to close I say to this Text Joh. 4.42 If he meane that this Text includeth and taketh in the Act of Christ in procuring salvation for the world this I deny not but this I affirme also it taketh in and hath an eye to the application of it to the world that is Men living in the world and then it favours him not for his first Redemption is such as hath no eye to the certaine and infallible application of it 1 Joh. 2.2 He is the Propitiation c. The sense of which place he maketh to stand thus He hath wrought out remission and reconsiliation for our sins with God and so for the sins of the whole world and that in distinction from the application but this very short of the meaning of that place that the word propitiation hath more in it then a solitary procuring of remission as distinct from application is plaine from the word it self and other Scriptures The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from a word which signifieth to be actually appeased placated reconciled actually to remit the fault when the Publican prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did he desire only that God might be in a capacity or possibility to pardon or that pardon and remission might be wrought out for him with God notwithstanding which he might want it certainly he was not content with such
bestowed upon every Son of Adam which he often affirmeth but never yet proved Having thus immethodically propounded and displayed the particulars of his Common Salvation he proceeds thus to affirme In some sense and in truth all may be said to be Reconciled Redeemed Saved yea Justified in him though most be destitute of every of these Which is as much as to say Those may truly be said to be reconciled c. that neither are nor shall be reconciled c. Indeed I find sometimes that God calleth things that are not as if they were Rom 4 17. And Faith hath this privilege to see at a distance things that are not as if they were but then let us consider what they are not meerely possible but future such as God by his power can and his unbended purpose hath determined and his faithfull Promises hath assured us shall come to passe for such things to appeare to God or a faithfull eye as if they were is no strange thing But for such things as are never to come to reality no nor ever was so intended as the Reconciliation Justification and Salvation of many were not intended by Christ in his Death as the Remonst say and for such as neither are nor shall be effected for such to be called as done and to say that such men are Reconciled c. which neither are so nor shall be so in time seemes to me an incredible absurdity But he will happily say They may be said to be so because they may be so They are under such conditions which if they performe God is ready to do all those Well be it so Why then should they rather be said Saved then damned till the condition be performed I hope the way is indifferent to Damnation as Salvation as the Parties beleeve or not beleeve for the Gospell saith beleeve and be saved and also beleeve not and be damned and men may accidentally contract a sorer Condemnation if they beleeve not Therfore why they should rather be said to be reconciled and saved because they may be saved by Faith then that they are damned because they may be damned by unbeleefe Nay why may not men conclude sooner that they are not reconciled and redeemed especially casting an impartiall eye upon themselves seeing they find themselves more prone to reject him then to receive him to stand out then to beleeve in him I see not Againe It is not sutable to denominate them Justified and Reconciled that neither are nor shall be endued with Faith And why may not men be as well said to be Glorified in Christ as Justified and Reconciled Yet it is no sober expression to say that every man yea the damned Spirits are glorified in Christ Certainely the Scripture calleth none Reconciled Justified Redeemed Saved but such as are so or shall in Gods time be so But againe how he can thus conclude for every man from the Premises I see not He produceth not one particular which he can prove to be common to every Son of Adam but the first viz. an upholding in their being both man and the world of Creatures But are all said to be Reconciled Redeemed Saved Justified because they have their being continued and the world of Creatures also for their use Certainely there is no necessary dependance or because some are made partakers of Supernaturall light the Gospell and an encrease of light are all and every Son of Adam said thereby to be Justified c But he attempts to backe it both by Scripture and Reason I shall examine both His Scriptures are two Rom. 3.22 23 24. Herein I need not call out the disquisition of more piercing eyes to search out his fallacy but any common capacity to explode his palpable absurdity doth the Text speake of a Potentiall Justification wherewith all may be said Justified and yet all misse of it and yet be justified The Text speakes of a justification by Faith which is an Actuall Justification and there is none so justified but they partake of it If the Text had favoured him it should have run thus The righteousnesse of God for all with God But it saith The righteousnesse of God unto all and upon all Againe the Text saith It is unto and upon all But doth the Text meane All and every Son of Adam whether beleeving or not beleeving Let him view the Text That Justification by which every man is said justified is such as is without Faith But the Text owneth none such it saith upon all them that beleeve that is the Circumcision and uncircumcision Jew and Gentile as ver 30. there is no difference but the beleeving Gentile as well as the beleeving Jew is justified freely This the Remonst acknowledge with the Scripture Nullus nisi fidelis quâ fidelis est justificatur sive à condemnatione absolvitur Ant. 87. Strange it is to me that the Authour should dreame that this Text should call every Son of Adam justified Rom. 5.14.18 As for the 14. ver I cannot apprehend any shew of Reason the dint is in the 18. ver where the Text saith By the justifying of one the benefit abounded towards all to justification of life But 1. First Here we see not any shew of reason to say that all are justified The Text from any thing that Christ did doth not say every Son of Adam may be called justified where is there any such word 2. This place speakes not of any potentiall justification by which those may be said justified that Actually are not so but is an Actuall Justification and that opposed to an Actuall Condemnation and expounded in the 19. ver by being made righteous and that as in Adam were made sinners that Justification which he is to prove hence is such as is appropriated to them that are not nor ever shall be justified But let him shew and prove where any word in that Chapter seconds such an one as that 3. The Text saith indeed Free gift came upon all men to justification of life But what is that All To be taken with or without a limitation Let us compare the Apostle with himselfe The businesse of Justification by Faith in Christ Jesus is a thing that the Apostle takes often occasion to treate of in this Epistle yea it is his maine drift in this former part of his Epistle and this he had said before was upon all Cap. 3.22 but it was upon all that beleeve and that the Promise thereof might be made sure to an All Cap. 4.16 But it was sure to all the seed and when he speaketh of the same thing in the same Epistle that it is upon all men why should we take him in any other sense then he explaineth himselfe about the same businesse Even they seeme to be spoken with the same breath and so no other sense to be given to this place but this upon all men that is on all them that beleeve and that as the Condemnation came on all them that come
that he will have it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every one that beleeveth as John 3.16 Rom. 1.16 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every faithfull man as 1 Cor. 4.5 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every sonne as Heb. 2.10 for every such man I grant he tasted death but if he will have it so large as every man or that pertaketh of humane nature that he must prove Quere 3 But if it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every man how would he prove it to extend any further then 1 Tim. 2.6 all men and so not to mean men of every kinde for so sonnes he hath of all sorts of men of which sonnes he speaketh verse 10. certaine it is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular Heb 2.9 cannot more intimate the particulars in any kinde then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall 1 Tim. 2.6 Therfore his first conclusion page 64. needeth no ecce it is so empty So that if the question be asked for how many Christ tasted death it cannot be answered from the Text for every man that is as the Author expoundeth it Every individuall sonne of Adam CHAP. XII Of the Consideration of like Scriptures speaking in like manner HIs drift in this Chapter is to borrow some strength from other Scriptures pretending that it is the ordinary language of Scripture and not of 1 Tim. 2.6 Heb. 2.9 therefore his severall Texts I shall examine 2 Cor. 5.19 God was in Christ reconciling the World to himselfe not imputing their trespasses This text I have formerly treated of in my second Chapter and there showne that this Text favoureth him not for two reasons First because this Text speaketh of the application of the blood of Christ as I have showne by foure particulars in the second Chapter to which I referre the Reader which the Author is very averse to and strongly denieth but weakely disproveth His reasons why this meaneth not of the application by his spirit is twofold 1. It saith not God will be reconciling the world to himselfe as speaking of the worke of his Spirit as if no worke of God upon the hearts of men by his Spirit was done and past so that it might not be said he was so working certainely he had reconciled many mens hearts to himselfe by the Gospel long before the Apostle spoke these words so that though he spake of that act of his spirit he might say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was reconciling therefore this is no convincing argument 2. It saith not God was in the world reconciling as if he spake of the application in the hearts of men Neither is it so to be meant in Christ as if God working in the heart of Christ But in Christ as no more then by Christ and for Christ but this phrase is as suitable to the application of his blood as well as the procurement by his blood if the Apostle say true Ephes 1.3 If all spirituall blessings be given us in him then surely reconcileing our hearts being one is also in him and in verse 10. he plainely saith that the faithfull are gathered together in one in Christ therefore though it saith not in the world but in Christ it may well be meant of the application of Christs blood in the hearts of men A second reason why this place favoureth him not is Because though it did speake of the Act of Christ as mediatour procuring reconciliation yet it doth not say for all or every sonne of Adam but for the world which phrase is taken in Scripture not so largely as 1 John 5.19 The whole world lieth in wickednesse this cannot take in every sonne of Adam because may are affirmed to be of God in the same verse and so not to sinne however not to lie in sinne So Colos 1.6 though the Gospel brought forth fruite in all the world yet not in every sonne of Adam 1 Tim. 3.16 beleeved on in the world but not of every sonne of Adam but men living in the world Some reasons he attempts to produce to prove that this world meanes all Adams sonnes and those reasons he draweth from 2 Cor. 5. his generall deduction is this What world it is that he reconciled let the Text shew so I say also he urgeth thus The world of mankinde verse 11. we perswade men it is true he perswaded men not God as Gal. 1.10 and the world of mankinde men living in the world and thus we grant that God was in Christ reconciling men But our Author would have men in verse 11. to denote every individuall man but this without ground for this phrase He perswades men is of like sense with Luke 5.10 thou shalt catch men and 1 Cor. 14.3 he that prophesieth speaketh unto men but these take not in every sonne of Adam nor can be so meant 2. He thus urgeth And these men that must appeare before the Judgement seat of Christ Verse 10. true and such we grant God in Christ reconciled but not all that must so appeare for though all shall appeare yet he speaketh not of all that shall appeare it is we that have the earnest of the spirit verse 5. wee that walke by faith not sight verse 7. we that love to dwell with the Lord verse 8. we that covet to be acceptable to the Lord verse 9. it is the same we that he saith must appeare before Christs judgement and the same wee we grant are reconciled in Christ But none of all these former take in all the sonnes of Adam therefore are not well produced to prove the word World verse 19. to take in every individuall son of Adam 3. He urgeth And those men that were dead verse 14. True let him well understand the Text and I grant it all that were dead to sinne as I have showen in the second Chapter and then I grant that Christ reconciled the All in the world that died to sinne and themselves but this taketh not in every sonne of Adam And so for the rest that he saith in this point from what I said in Chap. 2. may appeare not to availe any thing to prove the word world in verse 19. to take in every individuall son of Adam So that this Text helpeth him not A second Text is Iohn 1.9 He is the true light that enlightneth every man that cometh into the world And his deduction here from Is this through the ransome given there is some light afforded to every man Lombard citing this Text giveth this sense Non quod nullus sit qui non illuminetur sed quia nisi ab illo nullus illuminatur and this with no little probability But Secondly the Authour should have showen what enlightning this speaketh of it may be so understood as no way to favour him as not speaking of the same thing whereof he affirmeth it seemeth to speake of the light that he put into men in the creation as may appeare from verse 5.
〈◊〉 I never read when spoken of Christ in an other sense but when the Scripture speaketh of giving faith confidence Sonship or any of the choice benefits it saith not he giveth his Son but his Spirit Luke 11.12 Rom. 5.5 1. Thes 4 8. and Gal. 4.4.6 the difference is cleare on both parts He sent his Sonne verse 4. He sent the spirit of his Sonne ver 6. So that it is cleare that the Apostle draweth this conclusion not from the receipt of the Spirit of Christ in beleeving but from Christs being delivered up for them to die and good ground for grace saith Sonneship glory all come short of Christ himselfe and the argument is strong from the greater to the lesse and doth not all that he saith appeare rather to pervert then to satisfie the Text Thus having done with the proposition he invadeth the assumption which is That he did not intercede for every man John 17.9 Now against this he thus saith That doth not say the world of wicked and ungodly men as the assumption saith Neither doth the assumption say so but when it is altered and corrupted by himselfe we say he prayed not for every son of Adam we have no reason to say he prayed not for the world of ungodly because all the wicked and ungodly are not of that world of ungodly that was excluded his prayers But he further saith thus The word world ver 9. includeth all the Elect that were in and of the world and uncalled forth and this appeareth in that for the same things for which he prayed for them that did beleeve ver 6.9 he prayeth for the same for them that after should beleeve on him ver 20. The contrary whereof doth clearely appeare for if at the same time he prayed for the same things for some elect and yet uncalled home ver 20. it is cleare that when he excluded the world from his prayers that word world doth not take in the elect uncalled for whom he prayeth ver 20. for then such must be both prayed for and yet excluded his prayers at the same time and for the same things herein he doth implicate himselfe But rather the word world is meant of those unregenerate men that neither did nor afterwards should beleeve in him for such he prayed not for faith or union or perseverance or glory As for that which followeth viz. All the way from ver 9. to 21. there is no petition for any thing for any before they beleeve or yet might bring them in to beleeve Which is false if he meane neither expresly nor implicitely for implicitely he prayed for faith whereby they are made one with Christ and the Father unlesse the Author will say that Christ prayed that such as did not beleeve might be one with him without the consideration of faith which I cannot conceive certainely in praying for the end he prayed for the meanes inclusively But he further urgeth So that the assumption rendring the word World for the wicked non elect opposed to elect maketh two sorts of elect one sort prayed for verse 9. another sort prayed for verse 20. These words deserve hissing rather then a solicitous answering and cannot be reduced to common reason we may affirme the elect prayed for though in a diverse state and condition the elect beleeving ver 9. the elect unbeleeving ver 20. and this without absurdity but then we oppose not the elect to the non elect but beleevers to such as yet do not beleeve both being elect neither doe we oppose but distinguish them we may clearely see two sorts of men 1. Such as are prayed for and they are such as did for the present or afterwards should beleive such as did ver 9. such as should ver 20.2 Such as are excluded his prayers and they must be such as they neither did nor should and I may urge if by world he meaneth elect unbeleeving then Christ did exclude such his prayers But this is false from ver 20. Or else it granteth a sort of people in the world that are neither of the world nor of the elect But this he spake at a venture without consideration I shall againe reassume the parts those prayed for ver 9. were elect called out of the world those prayed for ver 20. were elect uncalled yet to be called those excluded his prayers ver 9. were non elect of the world and never to be taken out of it now let him cleare up his sight and tell me if we make a sort of men that are neither elect nor of the world but this serveth with the rest to fill paper and puzzle his ignorant Reader As also that which followeth Which way soever the assumption will have it it holds forth this falsehood that none of the elect were are or shall be beholden to the prayers of Christ for all or any of that patience c. extended before faith or for the meanes of grace by which they are brought in to beleeve or for faith seeing no such thing is prayed for here for any but the world verse 21.23 Wherein these two things are granted and affirmed 1. That Christ prayeth for patience meanes of grace faith for the world opposed to such as beleeve ver 9. or should beleeve ver â—0 2. That he prayed not for faith c. for any but that world both these are false the first is false upon this ground he excluding that world from his prayers for unity with the Father and the Sonne would not pray for faith by which they are to be made one certainely if he exclude from the end he doth exclude from the meanes 2. How Christ should pray for them that neither did nor should after beleeve any that acknowledgeth Christs prayers not to be frustrate cannot comprehend 3. This is grounded on the 21. ver where it saith That the world may beleeve and so from hence he urgeth that Christ did pray for faith for the world so presuming that the word beleeve meanes saving saith by which we are made one with God and so saved But this is not cleare I conceive it onely meant of conviction of the minde and making them to know as ver 23. expounds it as the Devils may doe and such as neither doe nor shall beleeve of the like nature is Psal 83. last Psal 59.13 The second is false for either he prayed for faith for them ver 20. which were not of the world excluded ver 9. or else he prayed for onenesse with himselfe and glory without faith this latter is improbable But he further urgeth The Text saith not he will not but in the present tense in that very time it s not in the preterfective tense or future tense This is a very empty evasion for if he once said I pray not for the world and that indifinitely without such limitations as the Author pretendeth as for these things or at this time which if he had thus said I pray not for the world at