Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	live_v	teach_v	ungodliness_n	2,054	5	11.4833	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

Christ and the things by them published and taught were beleeved and received among those unto whom they were sent and if any beleeved not as many did not beleeve they were left without excuse for that there was that in their very hearts that did answer unto the truth And hereby their ignorance may appear who object that if there be an inward principle which doth or can teach all things pertaining unto truth and righteousnes then all outward teaching of men is in vaine Whereas the plaine contrary is the true consequence For were there not an inward principle to teach them all things and to enable to beleeve and performe the things which are required all teaching of men would be in vaine BECAUS that there would be nothing in people to answer or witnes unto the truth of what is taught by which they could be convinced or perswaded nor would there be any thing in them by which they could doe the things required of them and this would indeed make all teaching as vaine as for a man to goe teach the things of humane Reason unto a Beast or to exhort it to doe such and such reasonable things becaus in a beast there is no principle of humane reason by which it can be reached either to understand or doe those things Now it is a bad consequence thus to argue there is a principle of reason in every man therefore it is needles that there should be any men to teach unto others the things of reason wheras this is the great and onely encouragement that the greatest Masters in the things of naturall Reason as in the sciences Physicall and Mathematicall have to teach in that there is a Principle of Reason in their Schollars to answer unto the truth of the things taught by them who beleeve those things not simply becaus of their Masters authority but becaus of that evidence which the Principle of Reason in themselvs giveth unto them And for as much as there is an universall Principle of Reason in men therefor it is that men are so usefull unto one another in propagating knowledge in the things thereof and so it is as touching the things of Faith and Godlines becaus there is an universall Principle of Faith and Godlines in all men which is the free gift of God therfore it is that men can be so usefull unto one another in the propagation thereof and the knowledge thereunto appertaining so that those in whom this Principle is raised and come to have its free course and operation are only appointed to be usefull unto others in a ministry for the raising up of the same Principle in them and turning them towards it most pertinently therfor doth the Apostle according to the Wisdome given him of God hold forth this universall Principle of the Grace of God which hath appeared unto all men bringing salvation as the cause why Titus should exhort all unto those things which did pertaine unto Godlines Now this place of Scripture is such a plaine proof of this blessed truth that a plainer cannot be desired and yet our adversaries goe about to cast a mist of darknes over it by their old corrupt glosse that by all here is again meant not Singulagenerum but Genera singulorum i. e. not all particulars but some of all sorts Which is so frequently before refuted that I need say the lesse here But doe they think so to baffle the understanding of people that they must take their meaning all along of such plaine and full scripture proofs only becaus they say it and that it crosses their private and narrow spirit This acceptation of the word all and every given by them is but improper and seldom used in Scripture in respect of the many times it is used in an universall fence and shall wee therefor passe from the proper and more usuall sence of the word becaus of their bare affirmation Indeed they have but too long Lorded it over the consciences and understandings of people to get them to beleeve any thing for truth if they have but said it but now an Eye is opening among many and will open yet more abundantly to see their nakednes and not any more to take things upon trust from them as they have done And truly it is the singular providence of God that in all these places which hold forth this universall gift of God there is abundant matter in the very words or before or after to evince the truth and overturne their false and unsound glosse therabout as there is also here for now the Apostle bids teach and exhort not only some of all sorts but all not some aged Men Women yong Men yong Women and Servants but ALL among whom hee lived and to whom hee had opportunity and this is the Reason he gives for the grace of God hath appeared unto all Teach instruct exhort ALL even all particulars becaus the grace of God hath appeared unto ALL and a litle after in the next Chapter vers 4. 5. hee giveth the originall cause and spring from whence this universall gift did slow upon all men even the kindnes and love of God towards man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wh●…ch signifieth the love of God towards Mankind in the generall which comprehends all particulars without exception of any as even the terme Man doth generally signifie in scripture and therefor as the Lord had appeared in love and kindnes towards all men hee wisheth them herein to be like unto their Heavenly Father to be gentle shewing all meeknes unto all men that is not to some of all sorts but to all particulars vers 2. Againe This doth overturne their glosse that in all even all particulars there is such a principle to be found which teacheth to deny the lusts of the world and to live soberly and righteously and the same which teacheth to deny the worldly lusts saith the Apostle teacheth to deny ungodlines and the same which teacheth to live soberly and righteously hee saith teacheth to live Godly and hee doth not tell us of a naturall light which can teach to live soberly and righteously but of the grace of God and which is such a Grace that it bringeth salvation with it according then to the Apostle it is the very saving or salutiferous Grace of God which teacheth to deny the lusts of the world and to live soberly and righteously and such a principle I say is to be found in all men and our Adversaries themselvs confesse that there is an universall Principle in all men teaching sobriety and righteousnes betwixt men and men but they will not acknowledge that it teacheth or can teach Godlines or to deny ungodlines wheras the Apostle holdeth forth the same which teacheth the one to be that which teacheth the other Now if it be objected Then why are not the things pertaining unto Godlines as universally knowne as the things pertaining unto temperance and righteousnes among men I answer becaus the principle

hearing by the word even that word which was in their mouth and in their heart therefore hee adds But I say have they not all heard Yes verely the sound went into all the earth and their words into the ends of the world which words hee citeth out of the 19. Psalme where they are understood of that Universall language which the Heavens and Firmament Day and Night hath unto all men even all particulars without exception and are not cited by him for that end to prove that the visible creation did preach the Gospell unto them in the living clear powerfull Ministration thereof for that it cannot do but hee maketh use of them by way of allusion to signifie that as Universall as the language of these creatures was unto men outwardly even so universall was the language of this Word of faith which is Christ the Messenger of the everlasting Covenant sent to preach unto men in the inward even unto all without exception of any so that all among the Gentiles have heard this Word both Beleevers and Unbeleevers Now as concerning the Beleevers it is certaine for how could they beleeve in him of whom they had not heard and concerning Unbeleevers it is as evident from the Apostles words who saith They have not all obeyed the Gospell for Esaias saith who hath beleeved our report Now Marke the Apostle doth not say They have not all obeyed the Law of nature or the Light of nature but they have not all obeyed the Gospell so that the very Gospell has beene preached unto all otherwise they should never have beene charged with not having obeyed it Againe hee saith But have they not heard Even that which they disobeyed to wit the Gospell Hee answereth Yes verily their sound went into all the earth and their words unto the ends of the world alluding as is said unto that Universall language of the Heavens and Firmament Day and Night which speaks not only unto some of all sorts of men but to all particulars so that this Word hath had its language not only unto some of all sorts but Universally unto all and every particular otherwise the allusion unto the words of the 19. Psalme had been impertinent Moreover the Apostle proceedeth to shew how the Gentiles who followed not after Righteousnes had attained to Righteousnes even that of faith and yet the Iewes missed of it of which as hee gave the reason in the close of the last Chapter why the Iewes missed of it Viz. Beealls they sought it not by faith so in the close of this 10. Chapter hee further adds that notwithstanding all the high thoughts the Iewes had of themselvs as if they were the onely elect people of God and the Gentils cast of that the Lord had said long agoe I will provoke you to jealousie by a people that are no people and by a foolish nation I will anger you And that Esaias is so bold as to affirme that the Lord was more readily found of the Gentiles then of the Iewes for of the Gentiles hee saith I was found of them that sought me not but to Israel hee saith All the day long I have stretched out my hands to a rebellious and gain-saying people So that though the Jewes weremuch seeking and asking and praying yet they did not find the Lord becaus it was but in hypocrisie they were in their hearts a gainsaying and rebellious people whereas the Gentiles many of them had not such a shew of externall devotion and Prayers but were more righteous in heart before the Lord and so did more readily find him and know him yea and did more readily receive the testimony of truth as it was outwardly published by the Apostles then did the Iewes notwithstanding all their great Profession Oh that the late Professors could read their figure in this at this day Some may object that it s said there 's no difference betwixt Iew and Gentile but the same Lord is rich unto all that call upon him which would seeme to import that such a rich mercy as the grace of God is only given to Beleevers and them that call on his name as it is else where said hee giveth grace to the humble wheras wee say hee giveth grace unto all To which I answer these Scripturs doe not import that hee giveth not Grace to all but only that hee giveth more Grace unto them who beleeve and truly call upon him and are humble even to enjoy his love and the comfort of his holy spirit and to none else yet hee giveth Grace even unto the Unbeleevers and Proud and Forgetters of him that they may become Beleevers and true and humble Seekers of him as many have become such who were as bad as any but who doe resist the Lord and the Grace offred and continue so doing till the day of their visitation passe over them the Lord ceaseth any more graciously to visit and hee causeth the same word by which they might have beene saved had they beleeved to become their condemnation becaus of their unbelief And here I desire the reader to observe that the Grace held forth both in this place and all others aforsaid is the very Grace that is evangelicall being the word of faith and the Light which is to be beleeved in and no other Grace making salvation possible to all men doth the Scripture declare of So that it may plainly appear that the universall non-evangelicall grace which Papists and Arminians speake of is but a figment and not the truth which is owned by us Argument 7. From Titus 2. 11. 12. compared with 1. Corinthians 12. 7. FOR the Grace of God that bringeth salvation hath appeared to all men or as in the translation of Beza himself hath shined in upon all men teaching us that denying ungodlines and wordly lusts wee should live soberly righteously and Godly in this present world c. And this hee gives as the Reason why Titus should exhort ALL those among whom hee lived unto Temporance Righteousnes and Godlines old men old women yong men yong women and servants c. even becaus the grace of God had appeared not unto them only but unto all men which taught them the same things inwardly as they who were sent of God did teach and exhort them unto outwardly and did not only teach men to deny and forsake the evills and lusts of the world but did appear bringing along with it a power to save from these things and indeed this is the very foundation and fundamentall ground of all outward teaching and instruction and exhortation in relation unto the things which pertaine unto Holines and Godlines that there is an inward principle which is the free grace or gift of God planted in every man to answer and witnes unto the truth of the things which are outwardly taught and exhorted unto even as face answereth unto face in a glasse by and through which inward principle the true Teachers and Ministers of Iesus

clear sight of God being not Intuitive but abstractive and so the Creaturs cannot administer or afford unto us the clear sight of God becaus they cannot exhibit or emit unto us the image of God but only some Prints and footsteps of him but the clear sight of God which is the Intuitive knowledge of him can only bee had in the Son as hee is manifest in the expressed Word and Image which is the Light that giveth with open face only to behold him Now though the Invisible things of God may be clearly seene i. e intuitively in the Creatures yet if the Creaturs have no Causality hereof this knowledge cannot in the least be imputed unto the Creaturs and so not unto any naturall illumination which is either acquired or encreased by them And this is a manifest Reason why the Creaturs of this visible world can not be said to be the cause of this knowledge here mentioned becaus no knowledge wee can receive by them though but as by Instruments is a clear seing of the Invisible things of God wheras this here mentioned is a clear seeing of them which might be in the Creaturs but not by them So that if all Creaturs wer removed yea and turned to nothing save only that Creature which hath this clear sight yet the Invisible things o God could be seene As now if I should see clearly some Excellent Object in or through Glasse which if the Glasse were removed I could see as well without it I could not impute any thing to the Glasse as having influence upon my sight So it is as to this sight of God the Creaturs are as it were a Christall Glasse in and through which the Beauty and Glory of the Lord doth shine which those who are of a pure mind can see in them and through them so that they are no Vail nor hinderance in themselvs and yet they are no cause of this sight neither for if they were removed yet the Lord could be seene Now I shall not say that all these Gentiles had such a sight of the Invisible things of God as to have these Immediate manifestations of his Love Ioy Peace Goodnes and Excellency which the Saints have but there is a Manifestation of God which is in a mixture of Wrath and Mercy Iudgement and Compassion that the Lord administers unto men befor their conversion in order thereunto through which hee appears in them as a Consuming fire and yet not wholly to destroy but to purifie them and consume the iniquity Which Manifestation cannot be imputed unto the Creatures without but is inwardly felt and seene And such a Manifestation had these Gentiles and in some measure every man that coms into the world otherwise hee could not be left without excuse if he had not clearly seene somewhat of the Invisible things of God even his Eternall Power and God head revealing his wrath from Heaven against all ungodlines and unrighteousnes which is called a clear sight in respect of the Wrath and Iudgement of God made manifest in them becaus of sin And thus farre every Eye shall see him who have pierced him that is to say caused the Seed to suffer in their owne particulars But 3. By the things that are made if any man will so translate the words may be understood those things which are inwardly made those marvelous works of the Lord which are wrought in mens hearts both of Judgement and Mercy through the appearance of God and the Revelation of his almighty arme and power in that Heavenly and Divine Principle of his owne Seed by which indeed the Invisible things of him are clearly seen And untill a man come to see the Lord in the things that are made of him in himselfe hee can never see him in the things that are made without him which gave occasion to many of the Gentile Philosophers to bid people seek God within themselvs as Seneca said Intra te quere Deum i. e. Seek God within thy self But now if a man would seek God within himselfe and desire to see him clearly and enjoy him hee must seek him in the Divine Seed and in the things that are made therin and thereof hee must seeke him in the righteousnes purity holines meeknes and temperance which spring up in the Divine Seed and are the works of God and the things which are made by which hee is clearly seene and also enjoyed and possessed for this Seed and the Birth thereof by the springing up of these Heavenly powers and vertues which issue there from Can and doth truly represent the Divine P●…wer a●…d God head being the expresse Image of God This hath beene the Lamentable losse of many who have sought God even within themselves that they might see him and enjoy him but have sought him in the naturall illumination and in the perishing and corruptible thoughts and imaginations willings runnings of their owne hearts which are a Vail to darken and blind the Eye instead of helping it to see him wheras they should have sought him in the Divine Seed which generally they set at naught for it has beene the stone that the builders in all ages have despised and trode upon and held it in unrighteousnes but to us who beleeve it is precious and therein and thereby wee have seen those things of God which are too wonderfull for us to declare Now where these heavenly and Divine works of Truth and Righteousnes and Holines are made and brought forth in the Divine Seed there the Lord hath his Throne which is as it were built of these heavenly materialls these Saphirs and Carbuncles and Precious stones according to which it is said Psal. 89 14. I●…stice and Iudgement are the habitation of his Throne and Mercy and Truth shall goe before his face For here doth the Glory of the Lord manifest it selfe as the Heavens here is the Lord seene and tasted and enjoyed as hee is all sweetnes all love all meeknes and gentlenes his Anger and Wrath and severity being turned away which was manifested in the day when Iniquity had power in the heart But as David said If I goe up to Heaven thou art there also Now as the heart where Righteousnes and Holines Purity and humility have place doth represent Heaven wherin God dwelleth and revealeth himselfe in most sweet and comfortable manifestations so the heart where unrighteousnes unholines pride and impurity c. have place doth fitly represent Hell yet even in this Hell God is and doth make his Invisible power and God-head clearly to be seene therin but not in the sweet and comfortable manifestations aforesaid but in such as are very dreadfull and terrible as a consuming fire to devour the Adversary As an angry and Jealous God all anger all wrath all severity and Iustice and no otherwise to be Immediatly seene till iniquity be turned from only unto whom the day of their visitation yet remains the mercy and Compassion of the Lord doth let

unto them and how could he be offered unto the Gentiles to kiss him if it were impossible for them so to do this were contrary to that righteousness and sincerity that is in God so that in these Words is plainly held forth a day or time of visitation wherein it was possible for them to be saved and escape the wrath of God Kiss the Son least he be angry and ye perish from the way Psalm 50. 1. The mighty God or the God of Gods even the Lord hath spoken and called the Earth from the rising of the Sun unto the going down thereof This is an universal call unto all Nations Psalm 98. 2. The Lord hath made known his salvation his righteousness hath he openly shewed or revealed in the sight of the Heathens Now what was this but the Gospel in which as said Paul the Righteousness of God is revealed c. And Christ in Scriptureis called the salvation of God which was in some measure made known or manifest in them though not as to the outward Name yet the power light and life thereby signified was made manifest in them Proverb 8. 1. Doth not Wisdom cry and understanding put forth her voice vers 4. Unto you O men I call and my voice is to the Sons of men verse 5. O ye simple understand Wisdom and ye fools for to these she also calleth none excepted be ye of an understanding heart verse 6. Hear give Ear or hearken there in the heart for I will speak of excellent things And verse 31. She tells us she rejoiceth in the habitable part of Gods earth yea that her delights are with the Sons of men Who of all the Creatures alone are created capable of her inhabitation cohabitation fellowship and Communion in the Spirit And therefore unto them alone she speaketh on this wise Verse 32. Hearken unto me O ye Children for blessed are they that keep my ways Verse 34. Blessed is the man that heareth me watching daily at my gates waiting at the ports of my doors Why so what shall he reap thereby doth thy appearance Wisdom in and unto the Sons of Men even to fools and simple ones tend to their blessedness to bring them to a blessed State Yes Verse 25. for who so findeth me findeth life life indeed life eternal and shall obtain favour of the Lord. But he that sinneth against me that doth not love and receive me but rejecteth my instruction wrongeth his own Soul all they that hate me which none can be said to do to whom she hath never appeared seeking their love love death What can be spoken more plain to the holding forth a day of visitation for good not watching only for evil as some Apostles of darkness speak to the Sons of men indefinitly Tantamount to this is Proverb 9. 1. 4. Wisdom hath builded her house she hath hewen out her seven pillars She crieth who so is simple let him turn in hither turn in whither to whom to what let him turn in saith wisdom hither to me who am within cry within call within lift up my voice within Therefore to the simple she saith let him turn in hither and as for him that wanteth understanding she saith to him c. What! doth wisdom appear speak to visit such Yes she doth if we may believe her Who is then this man that wanteth understanding is he a Saint or a Sinner a believer or unbeliever a Regenerate or unregenerate one I think none will be so sottish as to say that the Saints the Believers the Regenerate are these fooles that are void of understanding It necessarily follows then that they are the unconverted the unbelievers the unregenerate and consequently that to such while such Wisdom appears and speaks and what saith she to them why Verse 5. Come eat of my bread and drink of the wine which I have mingled Verse 6. forsake the foolish and live and go in the way of understanding For thee then though a foole though void of understanding without the knowledge of God and so without God and without Christ in the World for thee even for thee I say Wisdom taketh care for thee even for thee she hath prepared bread and mingled wine and to thee she saith come eat of my bread the bread of life and drink of the wine which I have mingled Behold the Visitation the loving the kind visitation and tender of wisdom to those that know her not that heed her that regard her not that believe not in her But who or what is this Wisdom here spoken of is it not some common gift some natural thing that 's common to all elect and Reprobates only Common restrayning but not saving grace which convinceth and condemns but converts not nor hath power so to do No no this Wisdom of which the holy Scripture here treats is the highest wisdom the wisdom of the most high even Christ Iesus the wisdom of God the Son and wisdom of the Father whom he hath given to be a light to the Gentiles and his Salvation to the ends of the Earth who calleth and cryeth unto all directing and pointing all men to turn in to with in themselves that they may hear his voice live Whose Ministers then are all those that would perswade the greatest part of mankind that Christ appears not to them intends nothing for them but doth all that he doth with them in them towards them only to augment their Damnation Surely these are not the maydens that wisdom nor Ministers that Christ hath sent forth though they pretend to come in his Name but are the right ministers of Antichrist The same truth is again confirmed Isaiah 42. 6. I the Lord have called thee in righteousnes will hold thine hand and will keep thee give thee for a Covenant of the people for a Light to the Gentiles c. The like place follows Isaiah 49. 6. It is a Light thing that thou shouldst be my servant to raise up the Tribes of Iacob to restore the preserved of Israël I will also give thee for a light to the Gentiles that thou may be my salvation to the end of the earth Many other places might be produced to shew the same thing but these are testimony sufficient that not onely the Apostles but Moses and the Prophets declared of this universal dispensation of Light given unto all men for salvation Argument 10. From a Collation of divers Parables given forth by Christ clearly pointing at the same thing Matth. 13. From Verse 3. To the 24. Here is the Parable of the sower expressed at large the interpretation of it given by Christ himself holding forth that it was one and the same seed that was sown in all the foure grounds though onely One ground brought forth the fruit WHich foure grounds do signify and represent all men in whom the seed which is called the Word of God hath been sown even that Word before mentioned the very seed of Regeneration for

and so become the Sons of God who were not Object 5. Unconverted men are said to be without God and without Christ in the World And Rom. 18. 10. It s said If Christ be in you the body is dead c. Therefore Christ is not in all nor any of the unconverted in a saving way Answ. The former answer suffices here again Christ is not in the unconverted by faith by union and enjoyment c. this being the proper state of the Saints But he is in them according to that in-being and presence which by his influence upon them prepareth for union c. For how is elce any unconverted man ever converted but by the in-being of Christ and his coming to them while unconverted he visits men while in spirituall Egypt and coms unto them in that state to lead them out of it but many do not follow him as the words of Christ do most plainly import I am the light of the world he that follows me shall not abide in darkness but c. So some follow and some follow not yea he said to the very unbeleevers while ye have the light beleve in it Jo. 12. 36. And the slothfull servant is said to have RECEIVED his Talent Though he hid it in the Earth according to which Christ said from him that hath not shall be taken away that which he hath How could he be said to have received it and how could he again be said not to have it if the words have and receive did not admit of Various significations Object 6. It s said the naturall man receivs not the things of the spirit of God c. neither can he know them Therefore c. Answ. The things which the Apostle here speaks of are relative to the things mentiond 1 Cor. 2. 9. which eye hath not seen nor eare heard neither have entred into the heart of man which God hath prepared for them that love him which things Viz. the peace and joy of the holy Ghost and sweet fellow ship of the Saints with God things thereunto pertaining the naturall man or man in his naturall state receiveth not nor can he so much as know them And what wonder while he is in a state uncapable of them But there are other things and those of God too which they may receiv and know Viz. the things of his Judgment qualified with mercy which are preparatory to their conversion and restoration which are proper to their state and condition But the conditions of the Saints and things thereunto appertaining none can know till they come to be Saints themselvs And then they will have an eye to see and heart to understand even those deep things of God Object It s said unto the Saints Heb. 10. 32. after ye were enlighted yee indured a great fight of afflictions which imports that once they were not and onely the Saints are enlightned Answ. No such matter it onely denotes a two fold enlightning and that the unconverted are not so or in that sence said to be enlightned as the Saints For there are diversity of illuminations ministrations and operations but one spirit one word one power one saving light and grace common to and working in all according to their respective states and conditions Thus the Saints are inlightned to see and know the things proper to their state and others to see and know the things proper to theirs but not the conditions attain ments and enjoyments of which at presen they are utterly uncapable being onely capable of knowing their own conditions and things that are preparatory and of tendency to their sanctification or becoming Saints Object Christ saith he prayeth not for the world therefore he doth not savingly enlighten them Answ. The word World is either understood relatively as a society and fellowship of men whose Government Dominion and course of life is directly contrary to the Government Dominion way of Christ and the course of life and conversation of his Saints And thus the world and the Church are diametrically opposit to each other So that in this sence Christ prayeth not for the world for that were to pray for the upholding and continuance of wickedness which is as it were the band which knits the World together into a body incorporate against Christ. But this nor he nor his do pray for but against Or the world is singly understood of men living in the world in a naturall condition and thus he prayeth for them that they may be converted and beleeve as John 17. 21. and he prayed for his enemies when he suffered upon the crosse But they say If he prayed for the world then the whole world should be converted for the Father heareth him alwayes Answ. He prayeth for the world in a submission to the will of God who willeth all men to be saved not absolutly but in relation to their beleeving by which will of God to save them all men are visited with such an houre and power of the love mercy and grace of God that they may beleeve And for this Christ prayed and all the Saints do pray even for all men that they may be more and more so visited for this is good and acceptable unto God 1 Tim. 2 1 2 3 4. Object 9. Christ dyed not for all men therefore c. Answ. I may well form the contrary Argument Christ dyed for all men therefore he hath savingly enlightned them For that Christ dyed for all is most expressly affirmed 2 Cor. 5. 2. Hebr. 2 9. compared with 1 Tim. 2 6. But say they the word all is here to be taken not for singula generum but genera singulorum i. e. not for every particular but for some of all sorts Answ. For the refutation of this fond fancy I refer the reader to the above Arguments espetially to Argument 1. 5. 7. Pag. 12. 31. 32. 38. 39. Where it is at large proved that by all is to be understood all particulars But they further Object If Christ had dyed for all then all should be justifyed and saved or elce his death would be in vaine and of no effect unto many And Rom. 8 34. it s said who is he that condemneth it is Christ that dyed Answ. We say not nor ever did that all the benefits of Christs death come upon all for the benefits of Christs death are many whereof some come onely upon some others upon all Viz. Justification and the things accompanying it do come onely upon them that beleeve but the free gift or grace is come upon all not whereby all are actually justified but whereby they might beleeve and be justified Nor doth the unbeleef of some make the death of Christ of none effect For it hath its effect to render them without excuse as guilty of the body and blood of Christ. And thus is that other cavill answered If God willed all men to besaved then his will should be ineffectuall because many are not saved For God willeth not