of causes and I say your mistake is the not understanding of causes I do allow of as many distinctions of causes as the Scripture doth but I am not so simple as to make several causes of one thing to be diametrially opposed against each other as ye do but consentaneous to one another so that Gods declared cause is adequate to his essential meritorious or final causes My third mstake as you say is my not understanding the extent of the word all and the word world and in this you make a great puther and a stir to prove that the word World is taken many times for lesse then all Who knows not that but 't is sometimes taken for all as you and all men confess and in this case touching the death of Christ I am certainly assured 't is meant all as I have already evinced from John 12.47 Nay moreover you grant it for you also affirm that he dyed for all and therefore when you except against my large extending the word world it may be conceived you are a little out of your self if not I am sure ye are out of the truth For what man that is compos mentis would first assert that Christ died for all and for the world and then except against the places that prove it as not extending unto all because sometimes those terms in other cases extend not to all I hope you will see your folly and be ashamed 4. My fourth mistake you say is my not understanding Ezek. 33.11 where the Lord saith As I live I delight not in the death of a sinner For from this place I conclude you say all sinners and so indeed I do yea the worst and perishing sinners and so the text saith expresly Ezek. 18 ult. I have no pleasure in the death of him that dieth Who told you that God makes three sorts of sinners and one of them he calls sinners in a Gospel-sence have you eaten of the forbidden fruit if not how come you to know more then is written and more then is true that some sins and sinners are greater then others I do not deny but to divide sinners into so many sorts that exclude the greatest part of them from Gods desire of salvation to them I allow not but detest it as abominable I am sure God tells us no such thing in his word as that he would save onely sinners in a Gospel-sence But he either saith Sinners indefinitely or else particuliarly of such sinners as Mr. Hobsons wisdom excludeth as these Scriptures will abundantly testifie Jer. 25.3 unto 8. Jer. 35.12 unto 17. Chap. 29.19 Chap. 18.11 12 Chap. 6.16 17. Chap. 13.11 Isa. 48. 17 18 19. Where you may see he endeavoured with all earnestness even unto admiration to save not onely those that did accept but those also that refused Salvation and perished That all this was done out of true compassion to them doth appear 2 Chro. 36.14 15 16. That all this also was not a bare outward and helpless means which God used by his Prophets but a most efficacious powerful and prevailing means the Spirit of God going with the word of the Prophet and yet not received doth most manifestly appear in that remarkable place of Zechariah 7.11 12 13. as also Act. 7.51 This is yet farther confirmed and illustrated by the ever blessed Son of God in his most pathetical expressions of sorrow and grieffor and the shedding of tears over the miserable sons and daughters of Jerusalem who had unavoidably and full sore against his blessed will brought themselves into an irrecoverable estate by not knowing the time of their visitation when they were most gently allured and earnestly called upon it being now too late to reverse the Decree that was gone out against them I say yet did our Saviour weep for them Luke 19.41 and weeping he most affectionately breatheth forth this most blessed wish and desire for them O that thou hadst known in this thy day the things that belong to thy peace c. in which desire he is like unto God his father See Deut. 5.29 Chap. 32.29 Psal. 81.13 Isa. 48.18 Let all this be well weighed without prejudice and see then if you you cannot understand our Saviour as he speaks that is That he came not to call the righteous that is righteous indeed but sinners to repentance that is sinners indeed his designe into the world being more to amend that which was amiss to seek that that was lost and heal that that was sick then to those that were already in a good way and in a saveable condition that had not need of a Physitian Mat. 9.12 Mark 2.17 Whoever do but mark upon what occasion our Lord here speaketh these words they may with ease understand that he means worse sinners then Mr. Hobsons Gospel-sinners for our Saviour being at meat with Publicans and sinners in Levi's house the Scribes and Pharisees complain of it thinking 'tis like as Mr. Hobson doth that he was sent onely to the precise and Gospel-sinners which when our Lord perceived he said unto them They that are whole have not need of the Physitian but they that are sick I came not to call the righteous but sinners to repentance Next you say I mistake in putting one person for another as in Heb. 10.29 where the text saith Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing c. Now you say my mistake is That I take the word he for the party that treads the blood of Christ under foot whenas 't is meant if all were true as you say of Christ himself that was sanctified This fond and I think your own interpretation of this place is not onely against all the judicious learned but against the scope of the Apostle which is both to aggravate the punishment and the sin of the person here spoken of who trampled under his foot the blood of Christ which he aggravates by rehearsing the vertue of it and what it had done for him to wit sanctified him from his sins which the party wickedly how slighted and rejected though formerly had imbraced it and been sanctified by it and this right well agreeth with Saint Peter 2 Pet. 1.9 2.20 21 22. I am still filled with amazement that you should be so void of reason as to interperet Scripture after such a heedless manner as to confront all wise and learned men yea and the truth also Do you think it would aggravate the sin of the sinner to tell him that he hath trampled under his foot that blood which he had no benefit nor sanctification by but that blood by which Christ was sanctified or do you think that Christ needed to be sanctified by his own blood himself I am well aware that sanctification is sometimes taken for setting apart but sanctification by Christs blood is never
so taken but for cleansing and therefore you cannot maintain that Christ sanctified and cleansed himself by his blood unless you hold that he did as the Priests under the Law who offered first for themselves and then for the people and then you must hold also that he as they had sin of his own and then you will be found directly against Gods word Heb. 7.27 for he was without sin Fifthly my fifth mistake you say is That I am not converted nor acquainted with the power of God in Scripture but what if it shall appear at the last day that I am converted and do know the power of God in the Scriptures aright then Mr. Hobson will be mistaken and so much until then for that mistake My Sixth mistake you say is my confining my judgment of Gods essential will to his revealed will in his word and actions for that 's your meaning in fewer words But I do not see how you can make it appear to be a mistake but a sound truth for if I must not judge that God is grieved and troubled and angry when he saith he is how then shall I know and be assured he loves me when he saith he doth If I must not believe his meaning to be according to his saying how then shall I know that he means believers shall be saved since he doth but say so And though his general declaration in his word be that good and holy men shall be saved and wicked damned yet according to your fond conceits he means to save the wicked and condemn the just In the next place page 89 you come you say to answer briefly to my queries and absurdities and so I think you do briefly answer them indeed and so brief as that 't is next unto none if not worse then none for you refer me unto your false positions formerly laid down by you and therefore I will make no reply to you in this at all as deserving none my 14 Queries and 10 Absurdities standing yet in full force I shall therefore here set them down again in the conclusion of this work partly that the Reader may judge how well you have quitted your self in your answer and partly because you have fraudulently recited them presenting them to the Reader in as ugly a dress as you could There remains yet onely one thing more to be done that is to answer to your Absurdities which you say will necessarily flow from my judgement 1. Absur. The first is you say I deny the prerogative of God as if he had not power to do with his own as seemeth good to him I Answer it is false I deny him not any prerogative over his creature which he doth challenge for he may do with us as the potter with the clay i.e. advance some to places of honour in the house and dash othersome in pieces or make them vessels of dishonour but that is if they be marred in his hands and will not make vessels of honour not else he were an unwise potter that would challenge that priviledge over his clay for to dash it in pieces when 't is made as he would have it see Jer. 18. 2. Absur. Secondly you say I do as much as give Christ the lie because he saith He had finished the work that the Father gave him to do I Answer in this you shew much ignorance for men are not saved by Christs death onely but by faith therein and obedience thereunto but this hath been more fully handled already by me to which I refer you 3. Absur. Thirdly you say I do exceedingly undervalue God and the riches of his grace and love c. I Answer you mistake now one person for another for this is to be meant of your self that pinfold the grace of God into a narrow compass whenas I extend it unto all the world and all generations 4. Absur. Fourthly you say I lay injustice upon God because I say he condemns some for whom Christ died I Answer It were injustice to condemn them if Christ did not die for them for not believing on Christ there is great reason to condemn them if Christ died for them and yet they refuse him and their own salvation notwithstanding 5. Absur. Fifthly you say I change the nature of causes putting the effect before the cause I Answer Here again you mistake me for your self for I have already proved 't is you put the effect before the cause 6. Absur. Sixthly you say I strike down the great design of God c. I Answer I maintain his design I hope in his saving of good and Godly men and reprobating obstinate and wilfull sinners other Election and Reprobation I know none from the holy Scriptures if you do it may look grim upon you perhaps in the day of account 7. Absur. Seventhly you say My opinion destroyes it self c. I Answer See what confidence will do poor man because you have not truth on your side you are fain to make up your arguments with confidence and repetitions how often have we had this that Christ hath satisfied for the sins of the Elect when as he hath in your sence satisfied for no mans sins that is so as that they are pardoned without any condition in them see Matth. 6.14 You make a stir about the sin of unbelief that Christ hath satisfied for that I deny not but that he hath satisfied for that as much as for any other that is to speak plainly he hath done so much for all sins and for all mens sins that if they continue not in unbelief and hardness of heart they may have remission of sins one as freely as another other satisfaction hath he made none for any persons whatsoever as hath been already proved Now dear friend I beseech you for Christ Jesus sake read my Book without prejudice and be not wedded to your own opinion for it is most certainly a rotten foundation and will deceive you at last I beseech you search the Scriptures and beg of God to give you light that your poor soul may not be deceived nor God so sadly dishonoured or abused by bringing him and his eminent acts of love grace power and justice under the controwle of your low and Novel opinions For the prevention of which it shall be the dayly prayer of him who in sincerity can say He is a real lover of your soul William Pedelsden FINIS FOrasmmuch as there be many persons that reading Mr. Hobsons Book and my short Answer to it may yet remaine unsatisfied and be in doubt which of us is in the truth in the points now in controversie I thought it expedient for the benefit of all as well as of Mr. Hobson to take some pains about the clearing up of the riches of Gods love to all mankind his desires to save them that yet wilfully perish the way and manner of saving them and how Election and Reprobation standeth and on what they do depend and how the most
his Son and his Spirit to relieve the miseries and wants of man to forgive sins to impute righteousness and to give life to such as obey his Son and his Spirit And Man to humble himself for his sins to God his Creator to believe in Christ his Redeemer and to yield himself to be led by the word of God and Spirit But here are two things affirmed which may seem to require proof First that the Covenant of Grace was made with all Mankinde Secondly that he supplieth by his Spirit whatsoever is needful to the keeping of this Covenant on the behalf of man who is confest impotent in himself through his former fall These two shall by Gods assistance be sufficiently proved afterward when I come to speak of calling and free will In the mean time let this suffice First that we finde here in the day of the first publishing of the Covenant all Mankinde in Adam and Eve receiving the promise of the Gospel at the same time that they received their penances which we see to be universal to all their seed it is therefore more then probable that promises should be taken as universal since the wise do say Ampliandi favores Secondly that we finde left after the fall remains of some part of the Image of God as life understanding of good and evil liberty of will in natural and civil things conscience accusing or excusing c. Which though they were given at first by Creation and so belong to nature yet the staying of them to remain in man after his fall was of Grace both to make him capable to contract and Covenant withal and also to be some beginnings and principles in order to his restauration but since these alone are not sufficient to make him able to rise again or recover righteousness it is decent to think of God who doth nothing imperfectly and who in Covenanting is no hard Master that he would supply by his Spirit whatsoever was needful more to the keeping of that New Covenant upon which dependeth the eternal woe or the eternal happiness of the party Covenanted with CHAP. V. Of Calling by the Word and Spirit CALLING is the Revelation and Proclamation of the riches of Gods Grace in the Gospel to all sinners commanding repentance towards God and faith towards our Lord Jesus Christ Act. 20.21 and promising of forgivenesse of sins and life everlasting to all that obey Act. 2.38 39. Calling consisteth of two essential parts both which are requisite to make up one whole and perfect work of calling i.e. the outward preaching of the word and the inward operation of the Spirit accompanying the word There are many and too many that distinguish calling into two kindes one outward of the word onely another inward of the Spirit joyned with the word That they say is ineffectual This effectual That common to the Reprobate This special and peculiar to the Elect That never obeyed with truth of heart This never disobeyed This Doctrine is to be examined before we give it a let-passe For my part I distinguish not two callings but compound one calling of the word and Spirit as it were of a body and Soul supposing it to have in it self power to bring forth effect in all that are under it and if it do not so the cause not to arise from the Calling but from the called that obey not 1. For declaring of this point we are to consider that the Spirit doth not go with the word to make the hearer perform that which he can do already by natural strength for the Spirit is given to help where nature faileth as to keep waking and to be attentive for that which men can bring of their own strength God expecteth to finde and to meet one cause therefore why to many the Spirit is not present to the word is when they are not present to the word through their sottish carelesness Secondly it must not be thought that the concurrence of the word and spirit is as it were natural necessary and inseparable but voluntary and arbitrary in the will and good pleasure of God to such as heartily pray for it for themselves and others hence the Church of Christ prayeth before Sermons for the illuminations and power of the Spirit to come with the word Another case then where the Spirit is not co-working with the word many times is when it was not duly and diligently asked Thirdly there are men that are past grace to whom the Spirit is not present with the word such as for their former neglect and contempt of the time of their visitation when God did call them are now given up to blindness and hardness and have the light of the Spirit and the dew of grace held back from that word which is preached in their hearing by accident Fourthly it must not be thought that the Spirit goes with the word to work any grace in any person whatsoever but according to the order of divine providence who dispenseth his grace wisely which is thus to be declared we are to distinguish the word that calleth the persons that are called and the operation of the Spirit by the word the word is either the Law or the Gospel The Law hath two parts and so also hath the Gospel a Commandment and a Promise 2. The persons called by God in the Gospel are all manner of sinners but convicted terrified wounded full of compunction and self-condemnation wrought in them by the Spirit in the preaching of the Law Matth. 11.28.3 The operations of the Spirit upon these men by the ministry of the Gospel are First to open their eyes to see the marvelous light of Gods mercy to sinners of the infinite love of Christ in dying for sinners of the powerful gifts and graces and aids of the holy spirit to help and relieve the impotency and misery of sinners to the end that by this light this opinion may be begotten in them that it is possible for them to be recovered Secondly to pour into their hearts hope or to stay them from desperate sinning or sorrowing Thirdly to inspire the grace of prayer at least to wish or desire Oh that they might be so happy as to escape the wrath to come and recover the love and favour of God! Fourthly to give them repentance that is to sorrow for sin past with a godly sorrow and to purpose to break off sin and to cease from further offending God Fifthly to work in them faith that is to run to Christ and to cast themselves into the arms of his goodness and power to be saved by him These graces in this order the holy spirit is present and ready to work by the Gospel upon a sinner convicted humbled and prepared by the Law And look what portion of power the Spirit had in the Law upon an unregenerate man to humble him the same hath it in the Gospel upon the humbled to work in him hope and him hoping to win to wish and pray
and to him praying to give repentance to him repenting to instill faith and so to justifie him being justified by faith Now think not that the Spirit is present in the preaching of the Law to an unregenerate man to give him strength to new obedience presently because it is present then to convince and condemn his wickedness The spirit is not present in the preaching of the Gospel to a man yet not penitent to work in him peace joy love though it be present to work these in the believer for if it should work these in him before faith it should work contrary to the word The Summe of all is this The Spirit of God is annexed to his word for such gifts and operations as to which the hearer is a fit disposed subject there is an order in the divine working wherein there are things antecedent preparatives to things subsequent which antecedents if they found no place and were not admitted the subsequent are then suspended Hence is there so frequent and just separation of the Spirit from the word by the great Pastor of our souls who walketh in the midst of the Churches Thus much for the declaration of this point for confirmation of it I alledge all the Elogia of the word of God as Psal. 19. The Law of the Lord is perfect converting the soul c. Heb. 4.12 The Word of God is quick and powerful Joh. 17.17 Sanctifie them by thy truth thy word is the truth c. But that calling is the same to them that obey not as to them that obey I shall urge these two places more Mat. 22.14 Many are called but few are chosen here many are distributed into two sorts some that are called and not chosen some that are called and also chosen for these few chosen are a part of those many called so that the whole many are put under one and the same calling which calling is not by the outward word alone for from that calling arise none chosen therefore the calling was by the word and spirit common to both and the few chosen excelled not in calling but in something else to wit in obeying the calling to come when others refused or in coming worthily in a wedding garment according to the parable The other place is Matth. 12.41 The men of Nineveh shall rise up in judgement with this Generation and shall condemn it c. from whence I reason thus if Jonas preacht to the Ninivites without the spirit how did they repent if Jesus preacht without the same spirit how is he greater then Jonas nay how is he equal in the power of preaching and if they that disobey be not equally called with them that obey how can these rise up in judgment against them when their answer is ready We had not the same calling with you ours differed tote genere you were partakers of an heavenly calling we but of an earthly you were called by the voice of God speaking to your hearts we but by the bare voyce of men speaking to the ear If God had moved and excited us as much as he did you we would have done as well as you But God will not give occasion for them thus to speak for he will so effectually provide for all them that perish that they shall have no excuse Rom. 1.20 2.1 Therefore I conclude that the distinction of outward and inward of effectual and ineffectual calling are vain for these reasons also First because it giveth unworthily the name of calling to the bare outward preaching of the word which may be a commanding but not a calling a commanding as of the Law but not a calling as of the Gospel seeing that the word of the New Covenant comes to call men to repentance and faith for their recovery after notice taken of their impotency to rise again of themselves It seems an insulting mock and not a call to say to sinners Turne repent believe and live unless there be some grace prepared for them whereby they may be able to repent and believe Secondly because it attributeth the effect of obeying the calling to the kinde of calling it self as onely to one cause to wit the operation of the Spirit as if many causes did not concur to produce one effect and as if obedience to the calling of God were not an act of the will of man under the ayd of the Spirit of God as if the aid of the Spirit were never refused nor the grace of God never received in vain For though God be Almighty and able to draw all second causes unto his part and side yet he doth not use to disturbe or cross the nature of causes nor the order of things which himself hath established Thirdly because this distinction makes Gods Covenant to differ from all Covenants in humane affaires I mean even that which is essential to a Covenant for in a Covenant each party hath something to perform but by this distinction God is supposed both to provide infallibly to have the conditions fulfilled and also to fulfil his own promises whereas all that he undertakes for us is to make the conditions possible and not to be wanting in his help so far as is needful for us CHAP. VI Concerning the question of two equally called VVHen two persons are equally called and one converteth and the other no these both being supposed possible who is it that puts the difference God or man I answer that 't is man that puts the difference and not God I ground this answer first upon the righteous judgement of God Because God judgeth not his own acts but the acts of men secondly because every righteous judge findes a difference and doth not make any between party and party Who put the difference between the Sacrifices of Cain and Abel but themselves both alike instituted in religion by their father God a true witness testified of Abels gift as better then Cains Heb. 11.4 Who put the difference between Pharaoh and Nebuchadnezzar as to their nature both were men as to their dignity both were Kings as to their cause both held the people of God in captivity as to their punishment both were mildly admonished by chastisements what then occasioned their different ends nothing else but that one of them sensible of Gods hand groaned under the memory of his own iniquity the other by his own free will fought against the most merciful verity of God Suppose two persons be equally tempted by the beauty of one-fair body whereof one yields to the temptation the other perseveres what he was before what else appears in these but that onely that one would and the other would not loose his chastity The difference between the Ninevites repenting at the preaching of Jonas and of the Jews not repenting at the preaching of a greater then Jonas if God put it how shall they rise up in judgement and condemn these But that which makes it so horrible to pious ears to say a man makes
more then you can do meaning with a good conscience Like this Saint Paul hath a saying in 2 Cor. 13.8 We can do nothing against the truth but for the truth But for further satisfaction to my ingenuous Reader I refer him to that famous and worthy work of Mr. John Goodwin of London intituled Redemption Redeemed in which not onely these Scriptures but also all others that are usually brought against the points now in controversie are most amply handled and the truth evinced beyond all exception CHAP. IX Concerning Foreknowledge in God THere be many that by fore-knowledge will needs understand approbation and love rather then knowledge properly taken but that cannot be because then the Apostle Paul and Peters difference between fore-knowledge and to predestinate to fore-know and to Elect would be quite taken away But if any should contend to have it so notwithstanding I will fetch a poor Almanack to wipe away this gloss by the common use of the word Prognostication Therefore though God approveth not yet he fore-sees all things or rather sees them as present to him Which fore-knowledge or knowledge doth not lay a necessity upon the things so to be for the very nature of knowledge doth not imply a necessity that the thing must but a certainty that it will be as for example When I see a man walk and at the same time see the sun shine I see the first as voluntary and the second as natural and though at the instant that I see both done there is a necessity that they be done or else I could not see them when I do yet before they were done there was a necessity but of onely one i.e. the sun shining but none at all of the other i. e. of the mans walking the sun could not but shine being a natural agent the man might not have walked being a voluntary one upon which it followes There is a twofold necessity one absolute the other on supposition the absolute is that by which a thing moves when 't is forced the Suppositive is that by which a man shall be damned if he die impenitent the latter of these though not the first doth mighty well consist with the liberty of mans will and Gods conditional decrees I am now writing and God foresaw that I am writing yet it followes not that I must needs write for I can chuse What God fore-sees will be will certainly come to passe but it will come to pass so as he foresaw it that is I will do it of choise If all things are present to God as indeed they are his foresight must needs be all one with our sight As therefore when I see a man dance as he pleases it is necessary that he doth what I see he doth but yet my looking on doth not make it necessary for that a thing may be certain in respect of its event and yet not necessary in respect of its cause is no news at all to a considering person who will but duly distinguish Gods Omniscience from his Omnipotence They that make the fore-knowledge of God to be the cause of all future events must needs father all the wickedness in the world upon him for he fore-knowes the evil as well as the good he fore-knew that Adam would fall that the Jews would crucifie Christ that Judas would betray him with all other wickedness in other men but his fore-knowledge did not cause them to do it for they were voluntary agents or else could not be said wickedly to have done what they did do Queries on the universal love of God to all mankinde 1. IF Christ died not for all what ground hath any man to believe he dyed for him 2. How can God be said to be just in case he condemns those persons for whom Christ never died 3. How can remission of sins be preached to those for whom Christ never died 4. Whether do men perish because Christ died not or because they believed not if because Christ died not it is not their unbelief which destroyes them but they perish because Christ never died for them or because there is no Christ for them to believe in 5. If Christ did not die for all wherefore do they exhort all to repentance and call upon all men to believe or would you make some men believe and so be saved which Christ never died for 6. Whether hath not Christ given out a power or ability to all men to believe on him 7. Whether the fault be in Christ or in the Creature that the Creature is not saved if the fault be not in Christ that the Creature is not saved then whether hath not Christ given out a power or ability to believe 8. Whether unbelief be the condemning sin if unbelief be the condemning sin and sinners be condemned for not believing which never had a power to believe where then is the fault 9. whether God hath not appointed all to be saved with this proviso or condition if they believe 10. Whether was not Adam in a state of grace before his fall which if so whether did not Adam fall from grace and we in him 11. What is the state of infants by generation from Adam whether are they in a state of salvation or in a state of damnation 12. If infants are in a state of salvation whether do they fall from that state when they come to act 13. If the elect can never fall from their election by disobeying the Scripture no more then the reprobate can be saved by obeying them to what purpose is the Scripture set forth 14. Whose names they are that are written in the book of life whether be they the Elect's or the reprobate's if the elect's whether they shall not be blotted out if they adde or diminish from the word of God These Absurdities will unavoydably fall on those which deny Christs death for all 1. IF Christ died but for some of the sons of men then the divel destroyes not those men for whom Christ died not but they perish for want of Christ and should so perish if there were no devil to devour them contrary to this Scripture 1 Pet. 1.8 2. If Christ died not for all men then despaire is no sin in them who perish through it seeing there is nothing for them to believe in unto salvation for whom Christ died not 3. If Christ died not for all men then I think it were a sin for some men to believe he died for them because they should believe a lie if they should believe that Christ dyed for them seeing he did not if they speak true which say he died not for all 4. If there were some persons for whom Christ died not such persons should be exempted or freed from the condemnation of unbelief or treading underfoot the blood of the Covenant by which they were sanctified if it were true that Christ had not once died for them for how can that man crucifie Christ afresh or tread underfoot the blood by which he was sanctified for whom no Christ died or no blood was shed if they say true that say Christ died not for all 5. If Christ died not for all Satan in perswading people that Christ died not for them doth not evil if that be true that Christ died not for them and therein he were no deceiver but rather perswades them to that which is truth if Christ died not for all as they say 6. If Christ died not for all men then it were no heresie for to teach some men to deny that Christ bought them contrary to that Scripture 2 Pet. 2.1 who said Some men bring in damnable heresies even denying the Lord that bought them bringing on themselves swift destruction But it is impossible for him who Christ died not for to deny the Lord that bought him or to be a heretick in so doing if Christ bought him not 7. If there be some whom Christ died not for it is an error for them to believe that Christ died for them which say they he died not for 8. If Christ died not for all men then some men for whom Christ died not do believe a truth in believing that Christ died not for them which were a blasphemy to say 9. If Christ died not for all men then some men shall be damned in hell for not believing that which is not truth because some men shall be damned in hell for not believing that Christ dyed for them yet some say that it is not truth that Christ died for them and so shall be damned in hell for not believing a lie 10. If Christ died not for all men then their damnation is not to be ascribed to their not believing but to Christ not dying for them which is contrary to these Scriptures Joh. 3.18 36. FINIS * Men-slayers * Fore-sight of Faith