Israels redemption by Christ Wherein is confuted the Arminian vniuersall redemption.

ISRAELS REDEMPTION BY CHRIST . The text , MATTHEW 1. 21. And she shall bring forth a sonne , and thou shalt call his name IESVS : for he shall saue his people from their sinnes .

A Little before the conception of Christ , the Angell Gabriel was sent to the virgin Marie with this salutation , Haile thou highly fauoured , {αβγδ} the Lord is with thee , blessed art thou among women , Luke 1. 26 , 27 , 28. And because she was troubled at this strange sight and newes , the Angel bids her not to feare , for that she had found fauour with God , should conceiue and beare a sonne , whom she should name IESVS , who should be great , and should be called the Son of the most High , and should sit on the throne of Dauid for euer . And when Marie desired further to be instructed in this mysterie , the Angell tels her of his most pure and wonderfull conception by the power of the holy Ghost , and should be called ( as he was indeed ) the Sonne of God , Luk . 1. 29. to the 36 verse . Now a little before Christs birth , when Ioseph was minded secretly to put Marie away , an Angell likewise appeared to him in a dreame , and wils him not to feare to take Marie to his wife , for that which was conceiued in her was of the holy Ghost ; and that Marie should beare a sonne , whom he must call Iesus , for he was to saue his people from their sinnes , Math , 1. 19. 20 , 21. This my Text therefore containeth a second reason , wherewith the Angell strengtheneth Ioseph . And herein obserue with me these particulars : First , Marie shall bring forth a sonne . Secondly , Thou shalt call his name Iesus . Thirdly , He shall saue his people from their sinnes . And in the third branch , which is the notation or reason of his name , obserue these three parts : First , who deliuers , Christ . Secondly , the deliuered , his people . Thirdly , from what they shall be deliuered , from the guilt , power and punishment of their sinnes .

Out of the whole text in generall , and for that both in Saint Mathew and Saint Luke the conception , birth , natures and offices of Christ were so plainly deliuered , which the Prophets more darkly saw and taught ; obserue with me , that Prophecies 1. Doctrine . ( as one of the Ancients well noted ) are most vsually darke before the time of their fulfilling comes ; then he that runneth may reade them , then they speake clearely , Hab . 2. 3. These prophesies at the first are like the dayes dawning ; when they come to be fulfilled , they are like the Sunne in it strength . In Gen. 3. 15. The seed of the woman that should breake the Serpents head , is promised In Abraham all nations shall be blessed , Gen. 12. 3. Shiloh the sonne of the secondine shall come , Gen. 49. 10. A virgin shall conceiue and beare a sonne , Esa . 7. 14. which the malicious Iewes would haue rendred , A yong woman shall conceiue , which can be no signe or wonder , as this was giuen to Achaz . The righteous branch of Dauid , is promised , who shall reigne and saue Iudah . The Lord our righteousnesse , Ier . 23. 5. 6. To these places some adde that of Hag . 2. 7. The desire of all nations shall come . All this while the Church is held in an expectation of Christ coming , vnder generall termes . Yet I confesse that Iacob in Gen. 49. 10. shewes the time when this should be , namely , when the distinction of the Tribes should cease , or rather , when the Scepter should depart from Iuda . And in Daniel 9. 24. Seuentie seuens ( Heb . Neethuck ) are prepared out to the coming and killing of the Messias , yet the Church might then ; as the godly learned still do something vary about the iust calculating of the times . I confesse also that in Micha 5. 2. Bethelem the birth-place is foretold : but Michah saith , Thou art little ; and Mathew 2. ver . saith , Art not little . First , it was a little hamtlet in quantitie , great in quality , honored with the birth of the Messiah . Secondly , Augustine would haue Michah read with an interrogation , thus , Art thou little ? No , Thou art not little . Thirdly , Iunius in his Parallels saith , that S. Mathew a true Historiographer , might record the words as they were in part miscited by the Priests & Scribes of the people to Herod ; and yet by this their report the place Bethelem is cleerly designed . All these sweete and comfortable places of the Prophets came not neare the cleare manifestation of Christs birth and incarnation , deliuered to Marie , Luke 1. 26 , 27. to Ioseph here , Math . 1. 19 , 20 , 21. to the shepheards , To you a Sauiour is borne in the citie of Dauid , Luk . 2. 11. Behold ( here present ) the Lambe that taketh away the sinnes of the world , Ioh . 1. 29. Old Simeon in Luk . 2. 30. saith , Now mine eyes haue seene {αβγδ} thy saluation . Now Hanna speaketh plainly of him to all that waited for saluation in Ierusalem , Luk . 2. 38. Will you know by what meanes these prophesies do speake so plainly , when they are a fulfilling , or already fulfilled ? It pleaseth God sometimes to raise vp men of propheticall spirits to point out these things as they are a doing , as in the former examples of Iohn , Simeon and Hanna it appeareth . At other times when these extraordinary meanes do cease , he giueth to his Church excellent instruments of his glorie , to make plaine the darke mysteries of the Prophets , being men mightie in the Scriptures , Acts 18. 24. or like that Angell standing in the Sunne , Reuel . 19. 17. signifying some worthy persons fitted to that worke .

Now the cause and reason of this difference in the reuealing of Gods will to his Church , is to be fetcht from the most wise dispensation of almighty God , working all things according to the councell of his will , Ephe . 1. 11. and appointing fit times to euery purpose vnder the Sunne , Eccles . 3. 1. The Lord appointed that in the fulnesse of time Christ should be made of a woman , Galat . 4. 4. and also decreed when the Gospel ( an hidden mystery from the Gentiles some thousand yeares ) should be made manifest , Rom. 16. 25. 26. euen then when Christ was exhibited , hereby to bring greater glorie to God , to honour the time of Christs birth , when the reader of the vision might be one running , Hab . 2. 2 , 3. the Father then speaking most cleerly by his Sonne , Heb . 1. 2. Christs time must be honored with abundance of knowledge , as the waters do couer the sea , Esa . 11. 9. Now little and great are to know God , Ier . 31. 34. Againe , the infancie of the Church was vnder tutors , and was held in bondage of the elements of the world , Galat . 4. 2● . It must for a time be fed with milke , 1. Cor . 3. 2. must be taught as it is able to heare , Mark 4. 33. And therefore that prophesie of Antichrists fall , as some thinke ; or the Turks ouerthrow , as others suppose , was shut vp and sealed till the end when it should be fulfilled , Dan. 12. 9. He that withheld the Popes rifing , and was therefore to be remoued to Constantinople , is now cleerly knowne to be the Romane Emperour , 1. Thessal . 2. 2. 6. This made Balaam ( as some probably do imagine ) to crie out , Who shal liue when God shall do this ? when Assure , that is the Turke that afflicted . Eber the Iewes , shall be destroyed , Numb . 24. 23 , 24. which Monsieur Taffin the French commenter on the Reuelation , supposeth to be these . The first , the Greekish Emperours and Churches vehement protestations against the Popes idolatrie and errors . The second , the Almain Emperors and Churches proceedings against the Popes . The third , the writings and preachings of the Petrobustions against the Popes . The fourth , the Waldenses doings against the Popes . The fift , the Waldenses and Albergeneses against Romish errors . The sixt , Wickliffe our countriman . The seuenth , Iohn Husse and Ierome of Prague . And we must not think but that the Prophets did diue into the knowledge of these deepe things , and had most of them , if not all , especially those concerning Christ , reuealed to them , which the very Angels stoupe downe to prie into , as it appeareth 1. Pet . 1. 10 , 11 , 12.

First therefore here learne and obserue the cause 1. Vse . why the Gospell now speaketh more cleerly of Christ then before . The Prophets are compared to a light shining in a darke place ; but Christ to the day and morning starre , 2. Pet 1. 18. 19. Reuel . 2. 28. Christ is called the Sunnerising , or Day-spring from on high , Luk . 1. 78. He is chiefly so styled , I confesse , as he is in himselfe , the true light that lightneth euery man that cometh into the world , Ioh . 1. 9. yet in part he is also so called , because in the time of the Messiah more cleare meanes of faith and knowledge should be offered to the Church then euer before . Therefore the Sunne of righteousnesse is said then to arise , Mal . 4. 2. The night is past , and the day is come , Rom. 13. 12. And of this time it is specially spoken , They shall be all taught of God , Esa . 54. 13. Ioh . 6. 45.

Secondly , vnderstand the cause also why many 2 Vse . hard prophecies , especially in Ezekiel , Daniel and Zacharie , and in the Reuelation , concerning the Iewes calling , the Popes falling , the quelling of Gog and Magog , that is , the Saracens and Turks , are more cleerly knowne now in the Reformed Churches then in the times of the ancient Fathers . The time of the defection of many visible Churches is past long since , 2. Thess. 2. 3 , 4. and the Romish Antichrist hath bin openly proclaimed , as in a publicke Theater , 2. Thess. 2. 8. Bellarmine and all the Whores bawds are not able to couer her filthinesse , whose destruction sleepeth not , 2. Pet . 2. 3.

Let vs thankfully acknowledge our happinesse 3. Vse . in respect of the Iewes , who saw Christ through the grate , lattices , and shadowes of the law , Cant . 2. 9. Col. 2. 17. and let vs consider how happie our eyes and eares are , that heare and see those things clearely , that many Kings and righteous men could not attaine vnto , Luk . 10. 23. Let vs beleeue the Prophets , Acts 26. 27. Let vs not despise this great saluation that is come to vs by Christ and his Apostles preaching , Heb . 1. 2. 3. but let vs rather beleeue perfectly in the grace of Christ , 1. Pet . 1. 13.

Lastly , Let this reproue the grosse ignorance , infldelitie 4. Vse . and profanenesse of our times , notwithstanding the gracious meanes . It may be said of vs as in Iohn 1. 5. The light hath shined in darknesse , but men loue darknesse better then light ; yea they will not come to the light , lest their workes should be reproued , Ioh . 3. 19 , 20. Many might haue bin teachers of others , but yet still haue need of milk , and must learne againe the principles of religion , Heb . 5. 11. 12. Oh the corrupt ends of the world are fallen on vs , 1. Cor . 10. 11.

Marie shall beare a sonne . What maner of sonne ? A sonne conceiued by the holy Ghost , as in the former verse it is alledged ; and in Luk . 1. 35. the Angell Gabrel telleth Marie , that the holy Ghost should come on high , and the power of the most High should ouershadow her ; therefore that which should be borne of her , should be called the Sonne of God . Out of which places compared together , this Doctrine ariseth : that Christ is the virgin Maries true son . A true man ; and secondly 2. Doctr . the true Sonne of God ; and thirdly , both Maries son and Gods Sonne , in two natures , one Christ in person , as soule and bodie make but one man . The first part is thus proued : the crusher of the Serpents head , the ouerthrower of Satans kingdome , our deliuerer , must be the seed of the woman , not of a man and a woman , Gen. 3. 15. must be Shiloh the sonne of the secondine , Gen. 49. 10. In the 2. Sam . 7. 14. he is Dauids sonne . In Ieremy 23. 5. the righteous branch of Dauid . In the 7. of Daniel 10. 13. one like the Sonne of man is presented to God the Father . In Dan . 92. 4. the Messiah must be killed . Zach. 7. 8. and Zach. 6. the man whose name is the Branch . Most expresly Esa . 7. 14. a virgin shall conceiue . And Esa . 9. 6. a childe is borne to vs , a sonne is giuen to vs. Which places do parallel that in Luk . 2. 7. she brought forth her first begotten Sonne : and Rom. 1. 2. made of the seed of Dauid touching the flesh . And to giue Iacob a taste hereof , he tooke vp the very body of a man and wrastled with him , Gen. 32. 24. here was a work of God , no personall vnion . The second part is thus proued : Thou art my Sonne , this day haue I begotten thee , Psal . 2. 7. The Lord said to my Lord , Sit thou on my right hand , till I make thine enemies thy footstoole , Psal . 110. 1. Iehouah our righteousnes , Ier . 23. 6. Thou shalt call his name Emanuel , the strong God , with vs in our nature , Esa . 7. 14. He is the Fathers equall and fellow , Zach. 13. 7. In Hose . 3. 5. the conuerted Iew shal serue Iehouah their God , and Dauid their King . There are Christs natures and office , as also in Ezek . 34. 23 , 24. In the first of Ioh . vers . 18. he is the onely begotten Sonne of God ; By his resurrection mightily declared to be the Sonne of God , Rom. 1. 4. God blessed for euer , Rom. 9. 5. For further proofe hereof reade 1. Ioh . from the first verse to the 13. and the first of Iohn , from vers . 17. to the end , and the first Chapter to the Hebrewes . The third part is thus proued : he is Emanuel , true God , true man , Esa . 7. 14. The Word became flesh , and {αβγδ} , dwelt in our natures , as in a tabernacle , Ioh . 1. 14. But most plainly in 1. Tim . 3. 16. Great is the mysterie of godlinesse , God manifested in the flesh .

The reasons why he was true man : first , that being 1 Reason . our suretie , Heb . 7. 22. he might suffer in our nature that had offended , and so in our stead satisfie the iustice of God , whereby he might in him freely iustifie vs , and yet be iust , as we reade Rom. 3. 26. the true sence of which place cost Luther three dayes agonie .

That being in the flesh our Kinsman , as he is called 2. Reason . in Iob 19. 25. goeth my redeeming Kinsman , he might haue right to redeeme , according to the law of buying a brothers land , and raising vp his seed , Leuit. 25. 24. Ruth . 4. 4. Ier . 32. 7. and therefore he tooke our seed , and not the seed of Angels , Heb . 2. 16.

That he might sanctifie our nature . He that sanctifieth , 3. Reason . and they that are sanctified , are all of one , namely , humane nature , Heb . 2. 11. And therefore his circumcision , Col. 2. 11 , 12. baptisme , Math . 3. 16. resurrection , 1. Pet . 1. 3. are not onely imputed to vs to our iustification , but powerfully applied to our sanctification .

That in all our miseries he might comfort vs. He 4. Reason . must be like his brethren , that he might be a faithfull High Priest ; for in that he suffered when he was tempted , he is also able to succour them that are tempted , Heb . 2. 17 , 18. We haue not an high Priest which cannot be affected with the sence of our infirmities , but was tempted in all things like to vs , sin onely excepted , Heb . 4. 15. And so Christ sanctified through afflictions , became the first borne among many brethren , Rom. 8. 29.

The reasons why he was true God : first , that he might be able to ouercome all our enemies . Thus 1. Reason . he comes as a puissant conquerour with his garment all spotted with the blood of his Churches enemies , Esa . 63. 1. 2. Being almightie to saue , he deliuereth vs from the hands of all our enemies , Luke 1. 71. as namely , he condemneth sinne in the flesh , Rom. 8. 3. he cancelleth the law , Col. 2. 14. nailing it to his crosse ; he triumpheth ouer Satan and all hellish principalities , Col. 2. 15. 1. Cor . 15. 24. destroying him that had the power of death , Heb . 2. 14. Lastly , he destroyeth death for euer , Hose . 13. 14. 1. Cor . 15. 55. O Death , I will be thy death ; O graue , I wil be thy destruction , Hos . 13. 14.

Secondly , that he might fully satisfie the infinite 2. Reason . iustice and wrath of God in giuing {αβγδ} a valuable price for all our sinnes , 1. Tim . 2. 6.

Thirdly , that he might infinitely merit for vs 3. Reason . by his obedience and death : thence it is that God is said to purge vs by his blood , Act. 20. 28. his death is as meritorious as if it had bin possible for the Godhead to haue suffered . Neither Adam in his innocencie , nor Angels in their puritie are able to merit , owing all seruice to God by vertue of their creation . And in the Lords most strict account , if the creatures be compared to the most perfect and infinite holinesse of God , he might find in his seruants folly , Iob 14. 18. and in the heauens vncleannesse , Iob 15. 15.

Fourthly , if he had bin a meere man , it had bin 4. Reason . an accursed sinne to haue trusted in him , Ier . 17. 5. But Christ willed the blind man to beleeue in him , Ioh . 9. 35. And in Ioh . 14. 1. Christ thus speaketh to his Disciples , You beleeue in God , beleeue also in me . Blessed are they that trust in Christ , Psal . 2. 12. And Saint Paul ( Act. 16. 31. ) willed the Iayler to beleeue in Christ to saluation .

Lastly , otherwise we were accursed idolaters ; 5. Reason . when God commandeth vs onely to worship him , Deut. 6. 13. Math . 4. 10 : and in Psal . 97. 7. Heb . 1. 5. they are accursed that worship any but the true God . And all the Angels are willed to worship Christ , Heb . 1. 6. so also are we , Psal . 2. 11. Kisse the Sonne lest he be angrie . God commands vs to pray onely to him , Psal . 50. 15. but yet Saint Steuen said , Lord Iesus receiue my spirit , Acts 7. 59. The Father hath giuen all iudgement to the Sonne , that all should honour the Sonne as they honour the Father , Ioh . 5. 22 , 23. And he that denieth the Son , hath not the Father , 1. Ioh . 2. 23.

Now follow the reasons why Christ was to be God and man in one person .

First , that he might be a fit and apt Mediator betweene God and man , 1. Tim . 2. 5. like Iacobs ladder , 1. Reason . ioyning heauen and earth together , Gen. 28. 12 ; that he that was to make of two one , might haue interest in the one and the other .

The Sauiour of the Church must be a fit and conuenient head , Col. 1. 18 , He is the head of the body of the Church : first , in eminencie , farre aboue all principalities and powers , might and dominion , and euery name that is named in the world or that to come , Eph. 1. 21. Secondly , in vicinitie and neare coniunction ; as the husband is the wiues head , and we bone of his bones , flesh of his flesh .

First , here we haue an vse of instruction many 1. Vse . wayes : First , it teacheth vs to obserue the loue of the Father in sending his Sonne , Ioh . 3. 16. So God loued the world , that he sent his onely begotten Son , that all that beleeue in him should not perish , but haue euerlasting life . Herein is loue , not that we loued him first , but that he loued vs , and gaue his Sonne a propitiation for our sinnes , 1. Ioh . 4. 10. Secondly , it teacheth vs Christs obedience to his Father and loue to vs , He became obedient euen to the death of the crosse , Phil . 2. 6. 7. yea when we were his enemies he died for vs to reconcile vs to his Father , Rom. 5. 8. Thirdly , it teacheth vs the dignitie of Christians , becoming Christs kinsman , he taking our nature , and not the Angels seed , Heb . 2. 16.

Secondly , it confuteth and condemneth the wilfull 2. Vse . Iew refusing Christ , saying , ( Luk . 19. 14. ) We will not haue this man to reigne ouer vs ; and crying to Pilate , We haue no King but Caesar , Iohn 19. 15. They killed the Lord of life , and desired a murtherer to be giuen them , Acts 3. 14. 15. Therefore the Lord hath iustly destroyed their citie , and giuen his vineyard to other husbandmen , Math . 21. 41. And so Ierusalem lyeth troden downe of the Gentiles , till the fulnesse of the Gentiles come in , Luke 21. 24. Rom. 11. 25 ; their houses are left desolate till they shall say , Blessed is he that cometh in the name of the Lord , Math . 23. 39. Then with the Gentiles cometh in the fulnesse of the Iew also , Rom. 11. 12. which will be as life from the dead , Rom. 11. 15. a kind of resurrection , Ezek . 37. 1 , 2. when the veile of Moses law , ignorance and infidelitie , shall be taken away , 2. Cor . 3. 14 , 15 , 16 ; whose calling is prophesied in Zach. 12. 10 , 11. by powring on them the Spirit of grace and deprecations , when by faith they shall looke on Christ-whom they haue pierced , and grieuously mourne for their former obstinacie . That the Iewes shall be called , besides Saint Pauls expresse words , Rom. 11. 25 , 26. when the fulnesse of the Gentiles shall come in , then the Iew shall come in , that all Israel may be saued , I proue by this argument , that many times in the Prophets the Iewes calling and the Gentiles conuersion , as two distinct mercies , are ioyntly promised . In Ierem . 3. 17. They shall call the citie Ierusalem , the throne of the Lord , and the Gentiles shall flow to it . In Ier . 16. 19. the Iew shall acknowledge God to be his strength , and the Gentiles shall say , their fathers inherited lies . In the 21. Chapter of the Reuelation , verse 24. by the Gentiles comming to Ierusalems light , and the Kings bringing their glorie thereto , is not meant that the Gentile beleeuing states shal be subiects to the Iews , but rather shall ioyne with them in the holy embracing of Christ , and shall reioyce with them for their conuersion , if that Chapter be to be vnderstood of the Iewes calling , for there are but foure Monarchies , Ashur , Pontia , Greece , Rome , Dan. 2. 31. Dan . 7. 31. My second argument , that Ephraim and the ten Tribes shall be called also , is taken out of Ezek . 37. 16. where two sticks of Iuda and Ephraim must be ioyned together , which yet is not fulfilled , for they haue not yet ioyntly acknowledged Dauid Christ their King . At that time I will be the God of all the families of Israel : and , I heard Ephraim lamenting thus , Ier . 31. 18. which plainly foretelleth the falling of the ten Tribes who might perchance from the cities of the Medes , 2. King . 2. 17. through the cliffes of the Caspian hils place themselues in Tartary and China . Secondly , it condemneth the Saracens and Turks , who pretending the honouring of the one true God , dishonour the Sonne , which is to forsake God and all true religion : He that honoreth not the Sonne , honoreth not the Father , Iohn 5. 23. and he that denieth the Sonne , hath not the Father , 1. Ioh . 2. 13. Theodosius seeing his yong Caesars neglected , by a reuerend Bishop was taught thereby to maintaine Christs honour . Thirdly , it condemneth many sorts of hereticks , as first the Marcionites and Manichees , who dreame that Christ had a fantasticall bodie onely in shew , because Philip . 2. 8. he was in shape like a man ; so in the sixt verse of the same Chapter , he was in the shape of God ; and Heb . 1. 3. he was the ingrauen forme of his Fathers person , and yet true God as true man . Or that he had a body from heauen , not from the Virgins wombe , because 1. Cor . 15. 47. the second man is the Lord from heauen , that is Christ , euen as God filling heauen , is said to descend from heauen , in taking our nature on him , Ioh . 3. 13. Fourthly , it condemneth Apollinares , the father and the Sonne , who confessing a bodie , denied a soule to Christ ; and the Monothelites , condemned in the sixt generall Councell , with Honorius Romes Pope for auerring but one will in Christ , in Math . 26. 39. 40. My soule ( saith Christ ) is heauie to the death : and Thy will , not mine be fulfilled . Fiftly , it condemneth Ebion and Cerinthus denying Christs Deitie , against whom Iohn wrote his Gospell , 1. Ioh . 1. 2. And the Arrians , who will haue Christ to be called God , either in respect of his office , when that place Ioh . 10. 34 , 35 , 36. à minore ad maius proueth not this but the contrary . If Magistrates may be called Gods , much more Christ , sanctified by the Father and sent into the world . Or else reckoning Christ a made God before all other creatures ; abusing that place Col. 1. 15. Christ the image of the inuisible God , the first begotten of all the creatures , by whom all things are made . And out of a false translation of the Septuagint , draw a corrupt glosse out of Prou. 8. 22. He created me , {αβγδ} , for he possessed me , Heb . qanani . yet {αβγδ} signifieth to possesse an Iland . Sixtly , it condemnes Nestorius Patriarch of Constantinople , who held that Christ as a pure man onely was borne of the Virgin , and did make one person of his humanitie , and another of his Deitie ; he was condemned in the third Councell of Ephesus , where in the first Canon they confesse whole Christ to be {αβγδ} , the Sonne of God , to be our true Emanuel , God and man in one person , and the Virgin truly to be styled {αβγδ} , Dei genetrix , the mother of God , because the humane nature had no subsistance till the Godhead tooke it ; like the Thistletoe incorpoarted into an apple tree . In this respect in Luke 3. the last verse , Christ may also be called the Sonne of God , as the Councell of Franckfort long since decreed . Lastly , it confuteth Eutiches an Abbot of Constantinople , liuing an hundred yeares before Benedict brought forth his new regular crew in Italy , who confounded the two natures of Christ , making them all one , and was for that condemned by the fourth Councell of Constantinople , whose true scholler was the Germane Vbiquitarie Iohn Brentius , who would haue Christs humane nature to be euery where with his Deitie , because Eph. 4. 10. S. Paul saith , {αβγδ} , not that he should fill all places with his bodily presence , but as the scope of the place sheweth , that he might fill all the Church with his graces ; so Ioh . 12. 32. Christ will draw to him {αβγδ} , all things , that is , all the elect .

Thirdly , here we haue an vse of consolation : it is newes of great ioy , that to vs is borne a Sauiour so long expected , Luke 2. 10 , 11. whom with Simeon we may embrace with the armes of faith , Luk . 2. 28. In the fulnesse of time God hath sent his Sonne made of a woman , Gal. 4. 4. at the precise time pointed out by Daniel , Dan. 9. 24. the euident truth of this place hath wrung a confession from the blind Iewes , that Christ was then borne , but hid himselfe hitherto in a Paradise ; abusing that place Cant . 7. 5. The King is held in the galleries . They keepe their doores open the Passeouer euen , hoping that he will come to them that night ; but this is their dotage , with their pickled Leuiathan , Psal . 74. 14. and playing Leuiathan , Psal . 104 , 26. with their great Behemoth , great Oxe , great Bird , with Paradiscs wine for their Messiahs feast . As for the very instant time of Christs birth , the Scripture is silent ; but the Papists make Zachariah Iohns father an high Priest , when he was of the eight order of Abiah , Luk . 1. 5. 1. Chron . 24. 10 : they thinke also that the incese burning was on the seuenth moneth , on the feast of Reconciliation , Leuit. 16. 12. and therefore will haue Iohn to be borne at Midsommer , and Christ at mid Winter ; for that Ioh . 3. 30 , Iohn saith , He must increase , and I must decrease . You see Pope Gregorie the 13. had good reason to alter the yeares account , and to keepe his Christmas iust about the shortest day of the yeare . Others thinke the deepest of Winter an vnfit time for the people to trauell to be taxed at Augustus his command ; and that the shepheards watch not their flocks in Winter , Luke 2. 1 , 2 , 3 , 8. Others finding Christ to be about thirtie yeares old when he began to preach , Luke 3. 23. and was to be killed about the midst of the weeke mentioned in Daniel 9. 27. and Christ kept but three Passeouers after his baptisme , besides that wherein he suffered ; and therefore thinke the latter time of Summer : other the Spring to be the time of Christs birth . Whensoeuer it was , the memorie of it deserueth a Feast religiously to be kept , though the Apostles ordained it not , but the Lords day onely , 1. Cor . 16. 2. Reuel . 1. 10 ; and the resuriection of Christ might put vs in mind of the rest . Perkins in his Probleme affirmeth , that it began to be kept about 400 yeares after Christ ; and that the Epiphanie and it at the first were all one . It must be confessed that the heathen kept their Bacchanalia & Saturnalia about this time , which caused some ancient Canons to forbid Christians the keeping of the Calenders of Ianuary after the Pagans maner .

Let vs be exhorted to kisse the Sonne , Psal . 2. 12. 4. Vse . let vs beleeue in this Sonne of God , Iohn 9. 25 , 26. for the remission of our sinnes , Acts 2. 37 , 38. and our eternall saluation , Acts 16. 31. He that beleeueth not , is condemned already , Iohn 3. 1836. and he that beleeueth not , the wrath of God abideth on him . Let vs loue him also that loued vs first . Faith and loue are Christs chiefe commandement , 1. Iohn 3. 23. Christ my loue , saith Ignatius , going to his martrydome at Rome , said , Christ my loue is crucified . Faith must be working through loue , Gal. 5. 6. Herein is our loue perceiued in keeping Gods commandements , 1. Iohn 2. 5. The Gospel is preached to bring men to obedience of faith , Rom. 1. 5. Rom. 16. 26. As {αβγδ} is both infidelitie and contumacie , so true faith hath confidence & obedience . Heb . 11. 8. Ier . 2. 21. 23. By faith Abraham offered his sonne .

In Esa . 9. 6. His name shall be called Wonderfull . In Ier . 23. 6. This is his name which they shall call him . In 3. Doctrine . Esa . 7. 14. Thou shalt call his name , or , His name shall be called Emanuel . In which places the third person according to the Hebrew phrase is vsed impersonally : the French translation cometh neare to the originall , On appellera .

But to this 7. of Esay , the Iewes obiect thus : Your Christ is not called Emanuel , and therefore is not the true Christ .

We answer , that there is a difference betweene proper names and other additionall titles of honor . Our Noble men haue proper names and titles of honour too : and so we answer wrangling Onuphrius , that Pope Ioane might properly be called Iohannes Anglicus , Iohn English , and might by birth be of Ments . Iohn Scot by name may be by birth or nation a true Englishman . In Luke 1. 30. the Angell telleth Marie , {αβγδ} , Thou shalt call him . In this my text so speaketh the Angell to Ioseph , Thou shalt call him . Hence we may obserue , that The right of naming children lieth in the parents , which with their consent may be deriued to others , yet so , that good names be giuen . So Abraham called his sonne of the promise Isaac , laughter , ioy , Genes . 21. 3. So Iacobs wiues gaue holy significant names to their children , Gen. 29. 31. So was Samson named , Iudg . 13. 14. So Hanna called her sonne Shemuel , I haue asked him of God .

The first reason , God and nature hath inuested 1. Reason . parents with this right ; therefore Gabriel Luk . 1. 13. bids Zacharie to name his child : and vers . 60. 62. the mother challengeth her right , and the father writes plainly , His name is Iohn .

Secondly , children are their parents goods : so 2. Reason . that if Adam Gen. 2. 29. might name the creatures because they were his goods , so may parents . The Canon law anciently taught , that gossipping did contract spirituall affinitie , hindering mariage , and forbad parents to be Witnesses to their owne children : but let vs thinke that we haue borrowed our custome of Witnesses at the Font , from the ancient Christians , who in time of persecution if their parents were murthered , trained vp their children in Christian Religion .

This condemneth the carelesnesse of some parents 1. Vse . and gossips , who giue heathen names , as Hector , Hercules , Penelope , Ama , Rose .

Let parents , consulting with their Witnesses , giue holy significant names , that their children may 2. Vse . walke in the steps of holy men and women .

Iesus is an Hebrew name , signifying a Sauiour , of ioshang , whence that prayer Psal . 118. 24. is borrowed , 4. Doctrine . Hoshannah , saue I pray ; which the children in their acclamation gaue vnto Christ , Math . 21. 9. Our Lord is called Christ , that is , Anointed , in regard of his threefold office , King , Priest and Prophet : but his peculiar and proper name is Iesus . In the storie of the Euangelists , he is vsually called Iesus , Luke 24. 19. and in the entrance of all Pauls Epistles this name Iesus is prefixt .

The first reason of this most proper name of our Lord , is , because according to his name he is a true 1. Reason . Sauiour , as in our text the Angell teacheth vs ; and as Beza well obserueth against the Iesuits , this word Sauiour principally belongeth to Christ as God almightie to saue , Esa . 63. 1. and therefore the beleeuers were called at Antioch Christians , not Iesuites , Acts 11 26.

Secondly , there is no Sauiour but Christ , Esay 2. Reason . 43. 11. I , euen I ( saith Christ ) am the Lord , and besides me there is no Sauiour : and Acts 4. 12. There is no other name giuen vnder heauen whereby men must be saued , but the name of Iesus .

The Papists are here reprouued for abusing this 1. Vse . name many wayes . They dedicate a Masse to the bare name Iesus , giuing diuine worship to it ; for which Doctor Fulke reproueth them on Phil . 2. 10. They thought with the Iewes , as the word Iehouah did anciently worke miracles , so the word Iesus doth cast out diuels , like the Exorcists in Act. 19. 13. This word is much abused in their Ladies Rosarie , and other charming prayers , Iesu , Iesu , Iesu , mercie , to the number of nine : numero Deus impare gaudet .

Secondly , the Iesuites are taxed for refusing the ancient name Christians , Acts 11. 26. who from their 2. Vse . Founder Ignatius Laiola the Spanish Iame souldier , haue learned the name Iesuites : he had his name , as Beza contra putidissimum Putidiani commentum , says , of ignis , fire , and {αβγδ} , an hellish hag ; and there styleth them Iesuites , of à Iesu ite , go ye from Iesus : concluding thus , Tam procul à Iesu non ijt vlla cohors , none of the hellish Locusts went so far from Iesus .

Thirdly , let vs beleeue in Iesus to saluation , Acts 3. Vse . 16. 31.

In the notation or reason of his name , obserue first the person sauing , He : secondly the persons saued , his people : and thirdly from what , from their sins . Who are his people whom he doth saue ? first the Iewes , whom he foreknew , Rom. 11. 2. secondly the Gentiles , I haue other sheepe which are not of this fold , Iohn . 10. 16. and Christ was not onely to die for the Iewes , but together in one all the disperst children of God , Iohn 11. 52. Out of these circumstances put together , arise two Doctrines : the first , Christ saueth all his people from their sinnes . And , Christ 2. Doctr . onely saueth his owne people , and none else . That Christ deliuereth his people from their sinnes , it is strongly proued by these Scriptures : By the blood of the couenant he freeth the prisoners from the pit where there is no water , Zach. 9. 11. By him we haue redemption by faith in his blood , Rom. 3. 25. He was deliuered to death for our sinnes , and rose again for our iustification , Rom. 4. 25. He is our wisedome , righteousnes , sanctification , redemption , 1. Cor . 1. 30. And thus God through Christ for his owne Names sake blotteth out all our transgressions , Esa . 43. 25. Will you know how he deliuereth vs from the hands of all our enemies , Luke 1. 71. He is God almightie to saue , Esa . 63. 〈◇〉 . He hath the keyes of hell and of death , Reu . 1. 18. By the power and merit of his death he destroyed Satan that had the power of death , Heb . 2. 15. and so for vs triumphed ouer the hellish principalietes and powers , Coloss . 2. 15. Againe , he hath saued vs from his Fathers iustice , by giuing him {αβγδ} , a valuable price for our sinnes , 1. Tim . 2. 6. By his blood we haue redemption , Ephes . 1. 7. Col. 1. 14. 20. In his owne bodie he hath borne our sinnes on the tree , 1. Pet . 2. 24. By his stripes we are healed ; the chastisement of our peace was layed on him , Esa . 53. 5. He became a curse for vs , that we might be blessed , Gal. 3. 13. yea sinne for vs , that knew no sinne , that we by him might be made the righteousnes of God , 2. Cor . 5. 21. He fulfilled the law for vs , Phil . 2. 7. that we by him might be righteous , 1. Cor . 1. 30. Lastly , by the body of Christ we become dead to the law and sin , seruing the Lord in newnesse of spirit , Rom. 7. 4. 6. Gal. 2. 19. He came to destroy the works of the diuell , 1. Ioh . 3. 8. So that though sin remaine , yet it doth not reigne in vs , Rom. 6. 12. Yea the time approcheth when we shall be fully freed from this body of death , Rom. 7. 23 , 24. The reasons of this Doctrine are two .

First , the Father giues vs to his Sonne , by him to 1. Reason . be saued , Iohn 10. 29.

Secondly , Christ became our suretie , Heb . 7. 22. That which was impossible to vs , Christ hath done for vs , Rom. 8. 3.

This Doctrine affoordeth to vs two arguments of 1. Vse . Christs Deitie . First , he saueth from sin , therefore is God , Math . 9. 34. Secondly , the Church is his people and his seed : When he shall make his soule an offering for sinne , he shall see his seed , Esa . 53. 10. Christ is the Churches Lord , and therefore she must worship him , Psal . 45. 11.

Let this condemne the Papists that seeke for other 2. Vse . Sauiours besides Christ ; when Christ hath not made men , Angels , or our selues our sauiours , but he alone in himselfe hath purged vs from all sin , Heb . 1. 3. The Iewes establishing their owne righteousnes , left Christs , Rom. 10. 3. 4. so do they that follow lying vanities , for sake their owne mercies , Ionah . 8.

Let vs sing with the holy Martyr at Winsor of 3. Vse . the Virgin ( as of other Saints ) Non saluatrix , non mediatrix , she is no Sauiour or Redeemer . And with the holy Martyr in the fire , None but Christ , none but Christ . He is our sufficient Mediator and Sauiour , the propitiation for all our sinnes , 1. Iohn 2. 1.

Let our soules magnifie the Lord , and let our spirits reioyce in God our Sauiour , Luke 1. 47. There is borne to vs an all-sufficient Sauiour , Luke 2. 10 , 11. by him our sins are driuen away as the mists , yea cast into the bottome of the sea , Mica 7. 19. For his sake the sinne of Iudah being sought shall not be found , Ier . 50. 20. There is no purgatorie no hell to them that die in the Lord , they rest from their labours , Reuel . 14. 13. If with Simeon their eyes do see their saluation , they may sing , Now lettest thou thy seruant depart in peace , Luke 2. 29. 30.

Christ saueth his owne people , none else , not one reprobate . 6. Doctr . He saueth his owne people , whom he foreknew , Rom. 11. 2. the elected Iewes and all the dispersed children of God , Iohn 11. 52. Iohn 10. 16. Christ layeth downe his life for his owne sheepe . Iohn 10. 11. 27. 28. The reprobate are not his sheepe , Ioh . 10. 26. that beleeue not . For his elect he doth sanctifie himself , that is , prepare himselfe to death , Ioh . 17. 19. Christ gaue himselfe for his Church , Ephes . 5. 25. By his blood he hath purchased his Church , Acts 20. 28. He deliuereth his from this present euill world , Galat . 1. 4. He loued me ( saith Paul ) and gaue himselfe for me , Galat . 2. 20. Who gaue himselfe for vs , that he might redeem vs from all iniquitie , Titus 2. 14. Who hath washed vs from all our sinnes , Reuel . 1. 5. This is my blood , which is shed for you and for many , for the remission of sinnes , Math . 26. 28. He was once offered to take away the sins of many , Heb . 9. 28. The price is of infinite value to all for whom it was paid , 1. Tim . 2. 6. Secondly , the payer was Christ our suretie , Heb . 7. 22. Thirdly , the Father could not but accept his sweet smelling sauour , Ephes . 5. 21. as both a sufficient and efficient cause of saluation to all for whom he died . We conclude therefore this point with Zechariah , Luke 1. 70. He hath visited and redeemed his people ; beleeuing that Christ is the Sauiour onely of his owne body , Ephes . 5. 23. And this he hath performed , first as a Priest offering himselfe without spot to God his Father , Heb . 9. 14. this he did but once , Heb . 7. 27. By one offering he hath perfected all those that are sanctified , Heb . 10. 14. and so hath found for vs eternall redemption , Heb . 9. 11. Secondly , he was also the sacrifice , He offered himselfe , Heb . 9. 25. We are bought by the precious blood of Christ , a lambe without spot or wrinkle , 1. Pet . 1. 19. Thirdly , Christ is the Altar too : We haue an Altar , whereof they haue no right to eate , which serue the Tabernacle , that is , the vnbeleeuing Iewes , Heb . 13. 10. But let vs weigh and examine some arguments further to proue this point .

The first argument shall be drawne from the 1. Reason . proper notation of the Hebrew verbs , that signifie to redeeme . Though Padah and gaal ioyntly signifie to redeeme , yet padah more properly signifieth to redeeme by a price , or , to giue body for body , as {αβγδ} in Greeke doth . So did Christ giue his body and soule a price onely to his Father for his elect , Heb . 9. 14. We are bought with a price , not reprobates , 1. Cor . 6. 20. He gaue {αβγδ} , a valuable price for his Church , 1. Tim . 2. 6. The elect haue in him the price of their redemption , Eph. 1. 7. Col. 1. 14. 20. The French translateth it Rancon , which in time of warre is done by giuing body for body . Thus Dauid would haue died for his son Absolon , 2. Sam . 18. 33. and Iudah would haue bin a bondman in Beniamins stead , Gen. 44. 33. In time of peace , and sometime in time of war , when things and persons are bought with mony . Thus the poore kinsmans land was redeemed , Leuit. 25. 25. Thus persons and beasts were redeemed , Leuit. 27. 2. to verse 33. Secondly , gaal more properly signifieth to deliuer by power out of enemies hands , as the valiant Iudges did deliuer the oppressed Israelites out of the hands of their oppressors ; as Christ is said to deliuer vs from our enemies , Luke 1. 71. and Iob calleth Christ Gaeli , his redeeming Kinsman , Iob 19. 25. Now Christ neuer either by the blood of the couenant , Zach. 9. 11. nor by his power deliuered the vnbeleeuing reprobates from Satans bondage , nor from Gods iustice ; they are still in the bands of iniquitie , Acts 8. 23. and Satans bondage , Ephes . 2. 2.

My second argument is thus framed : The elect onely are redeemed ; therefore no reprobate . The 2. Reason . strength of the argument appeareth by this , that election and iustification , which implieth redemption , with other sauing graces , are linkt together with a more then an adamantine band by Paul Rom. 8. 30. and our Lord Christ , Iohn 10. 11. 15. 29. sheweth that he dieth for his sheepe which his Father hath giuen him , that is , which are elected ; and Ioh . 6. 30. he loseth none whom the Father giueth him . But Arminius boroweth from Damasen and the Schoole Theologie a will of God antecedent and consequent ; which antecedent will , some learned Papists call a velleitie , and say , because it is conditionated it is not formally a will in God . Now Arminius that had the wit to make bad things worse , spied that the antecedent will of God went before any act of man , and the consequent will follow the act of well vsing and abusing his free will ; and so according to this double imagined will in God , maketh a double election ; affirming that by Gods antecedent will a man may be elected , and yet be damned . Now we out of the word acknowledge but one true vnchangeable election , The foundation of God remaining sure , hauing this seale , God knoweth who are his , 2. Tim . 2. 19. and dare affirme that election is the proued cause as of our saluation , so of our holinesse , Ephes . 1. 3 , 4 , We are elected to be holy . And Paul seeing the faith of the Thessalonians by the fruites and effects thereof , sayes , they were elected , 1. Thess. 1. 3 , 4. And We are elected to the sanctification of the Spirit and faith of the truth , 2. Thess. 2. 13.

The third argument is thus framed : Those whom Christ redeemed , he vehemently loued . What greater 3. Reason . loue then this , that a man should lay downe his life for his friends , Iohn 15. 13. Herein is Gods loue commended , in that Christ died for vs being his enemies , Rom. 5. 8. He loued me , and gaue himselfe for me , said Paul , Gal. 2. 20. Christ loued vs , and washed vs from our sins , Reuel . 1. 5. But what saith the Scripture , Mal . 1. 2 , 3. Rom. 9. 11. Iacob haue I loued , and Esaw haue I hated .

Fourthly , I reason thus : They which are redeemed , are the adopted children of God . Behold me , 4. Reason . and the children which thou hast giuen me , Esa . 8. 18. They that are redeemed by Christ , Esa . 1. 5. they that waite for the benefite of their redemption , Rom. 8. 23. the Spirit of Adoption crying Abba , Father , Rom. 8. 15. sealeth them vp to the day of their redemption , that is , the enioying of the fruite of it , Ephes . 3. 14.

The fift reason is thus : If vnbeleeuing reprobates be sufficiently redeemed , then they are sufficiently 5. Reason . iustified ; for the blood and obedience of Christ the price of our redemption , is also the materiall cause of our iustification ; and therefore redemption and iustification in some respects are all one ; onely more properly Christ is said to redeem , and the Father to iustifie vs , that is , to acquit vs from our sinnes for Christs sake . Hence it is said , Rom. 3. 24. We are iuistified freely by his grace through faith in his blood , by the redemption of Christ Iesus .

But I hasten to the sixt argument : For whom Christ died , their sinne , curse and punishment he 6. Reason . transferred on himselfe . He bare our sorrowes , was wounded for our transgression , Esa . 53. 4 , 5. He became a curse for vs , Gal. 3. 13. He became sin for vs , 2. Cor : 5. 21. In his owne body he bare our sins , 1. Pet . 2. 24. because he was our suretie , Heb . 7. 22. If Christ had borne the sinne and punishment of Iudas and Cain , how would God in iustice lay it on them againe ?

If Christ died for euery particular man , he must 7. Reasons haue bin preached to all , that by the Gospell preached , the instrument of faith , Rom. 10. 14. they might haue bin inuited to faith ; but before Christ it was not preached to the Gentiles . In times past he suffered all nations to walk in their owne wayes , Act. 14. 16. The time of this ignorance God regarded not , but now calleth all men to repentance , Acts 17. 30. Since Christ many heathen nations in the West and East Indies , and in the North noua Zemble , neuer heard of Christ : and by the iudgement of the learned , the Gospell will not be preached to all nations till towards the end of the world ; For then ( saith Christ , Math . 24. 14. ) shall the end be . The commandement of preaching began in the Apostles time , not yet finished , Mark 16. 15. And the Gospel comming to all the world , Col. 1. 6. is an hyperbole , as ( Luke 2. 1. ) Augustus edict was , that all the world should be taxed , that is , the greatest part then known being subiect to the Romane Empire . God and nature do nothing frustrate in vaine ; but it were a vaine thing for Christ to die for the whole world , and not to acquaint them therewith .

The eight reason followeth . They that by Christs death are freed from the guilt and punishment of 8. Reason . sinne to iustification ; for whom Christs blood doth erie better things then the blood of Abel , Heb . 12. 14. By the same blood their consciences are freed from dead workes , Heb . 9. 14. And the one oblation of Christ doth consecrate for euer those that are sanctified , Heb . 10. 24. By Christ we are both wayes deliuered from this present euill world , Gal. 1. 4. By his death we are iustified , so also deliuered from the vaine conuersation of the fathers , 1. Pet . 1. 18. Thus repentance as well as remission of sinnes , Acts 5. 31. He died for all , that they that liue should not hence forth liue to themselues , but to him that died and rose againe for them , 2. Cor . 5. 15. We are buried with Christ , and with him raised vp to newnesse of life ; being planted with him to the likenesse of his death and resurrection ; we are aliue by Iesus Christ , and dead to sinne . Rom. 4. 5. 11. Yea we died both to the condemning and prouoking force of the law , by the body of Christ , Rom. 7. 4. We are by the law dead to the law , Gal. 2. 19. when the law a whipping schoolemaster brings vs to Christ , Gal. 3. 24. Thus we suffer with Christ , and begin to cease from sinne , 1. Pet . 4. 1. The Sonne making vs free , we are free indeed , Ioh . 8. 36. But the vnbeleeuing reprobates are the bondmen of corruption , 2. Pet . 2. 19. and lie in Satans snares , 2. Tim . 2. 26. and so are not redeemed .

In a word let vs heare the ninth argument : If Christ died sufficiently for a reall and actuall impetration 9. Reasons of the pardon of all and their full reconcilement , then he was giuen to all : but in Esa . 9. 6. To vs the elect onely a child is borne , and to vs a son is giuen ; and to vs , not to the reprobates , he is made redemption , 1. Cor . 1. 30.

Tenthly , thus I reason : Christs sacrifice and intercession ( the two parts of his priesthood ) cannot 10. Reason . be seuered ; for whom he aduocates , for them he died ; and so on the contrary . Christ the righteous is our Aduocate , who is a propitiatorie sacrifice to obtaine mercie for our sinnes , 1. Iohn 2. 1. Christ dying and interceding at Gods right hand are put together , Rom. 8. 32 , 33 , 34. so Christ once offering and perpetuall interceding for vs are ioyned together , Heb . 9. 24 , 25 , 26. Now Christ in Ioh . 17. 9. prayeth for his Church onely , not for the world . And whereas blind ignorance doth idly obiect , that Christ prayed for his enemies , Luke 23. 24. Father forgiue them , they know not what they do ; Christ here expresly prayeth for them that knew not what they did , that did sin of ignorance , not of malice as the Scribes did , Acts 3. 17. who were after to beleeue on him , though they were then enemies , after they became friends . So that we see the fruite of this prayer in the conuersion of many thousands after by the Apostles , Acts 2. 41. and 4. 4. As Saint Steuens prayer ( Act. 7. 60. ) made way for Pauls conuersion , Act. 24.

The eleuenth reason thus : They for whom 21. Reason . Christ died , are not onely in a sort crucified with Christ , when thereby the old man is killed and the bodie of sinne destroyed , Rom. 6. 6. but also in Gods esteeme and account , and in respect of the fruite are crucified with Christ , {αβγδ} , we are nailed to the crosse with Christ , Gal. 1. 10. not that our sufferings do adde to the merit of Christs sufferings , as the blind Papists do falsly collect out of Col. 1. 24. but we are as fully saued as if we had with Christ bin nailed to the crosse : but this cannot be spoken of any reprobate .

The twelfth argument thus : They that Christ 12 Reason . died for , can neuer perish ; but all vnbeleeuers perish . Rom. 8. 34. Christ died for vs , who shall condemne vs ? Christ loseth none that the Father gaue him ; and the Father is stronger then all , Ioh . 10. 27 , 28 , 29. Christ keepeth all that are giuen him , none lost but Iudas the lost child , Iohn 17. 12.

The last argument . Christ cannot die without effect to any to whom his death was intended and 13. Reason . on whom it was bestowed , Gal. 2. 20. If he should die for some that shal not be saued , his death in part is not effectuall , but this is blasphemie . Why would not God saue all ? O vaine man ! why did he not make many worlds ? because he would not , Psa . 115. 3. Hee hath vessels of iustice , as of mercie , Rom. 9. 22 , 23.

Now let vs see the iudgement of the most iudicious Diuines , but so as Augustine read Cyprians letter , and would haue his owne receiued , not as Canonicall , but examined by the Canonicall Scriptures . First let vs heare the Councell of Dort , assembled against this and the like errors , thus speaking . 1. God both mercifull and iust , requireth for sinne not onely temporall punishments , but also eternall both of soule and body . Secondly , Seeing we could not make satisfaction , God of his infinite mercie hath giuen his onely begotten Sonne to become suretie for vs , who that he might satisfie for vs was made sinne and a curse on the crosse for vs or in our stead . [ Note for vs often repeated , in our stead , not for reprobates . ] Thirdly , this death of the Son of God is the onely most perfect sacrifice and satisfaction for sinnes , of infinite price and value , abundantly sufficient to expiate the sinnes of the world . [ They say not , that it was giuen to expiate the sins of reprobates , but onely they shew the worth of it in it selfe considered . ] Fourthly , they say truly , that the greatnesse of the value proceedeth from the worthinesse of the person suffering , both God and man ; and from the sufferings of Gods wrath and curse . Fiftly , All are called by the Gospell outwardly ( where it is preached ) without distinction . Sixtly , That men beleeue not nor repent , proceeds from proper fault , not from any insufficiencie of Christs sacrifice . Seuenthly , They that beleeue and are freed by Christs death from sinne , obtaine this benefit by grace alone , which he oweth to no man . Eightly , God willed Christ by the blood of the crosse , whereby he was to establish a new couenant effectually to redeeme of euery people all them , and them onely , who from eternitie were elected to saluation , and to bestow faith on them , which ( as all other sauing graces ) he purchased further by his death . Then they condemne the errors of them who teach , that God ordained his Son to the crosse without a certain & determinate councel of sauing particular persons : secondly , those that say , Christ did not merit as saluation so faith to apply the death of Christ : thirdly , they condemne the distinction of impetration and application ; as if Christ had by his death sufficiently obtained pardon for all men , and did denie them faith to apply it .

Secondly , the propositions disputed on before Beza and Faius at Geneua , pag . 184. of the worthinesse and effectualnesse of the sacrifice of Christ , opposed to the weak , vnperfect & vnsound grounds of them that take on them the protection of the reprobates . After this title they thus begin : Christs sacrifice is the sufficient , effectuall , propitiatory oblation of Christ , accomplished according to the eternall counsell of God , for the sins of all the elect : secondly , hereof are two parts , prayer , Iohn 17. 12. Heb . 5. 7. and offering of the body , Heb . 10. 12. tied with a sure bond that cannot be seuered : thirdly & fourthly , first they proue this by consent of Scripture , that first Gods decree , secondly Christs execution thereof was onely for the elect . The good pleasure of God was to prosper in Christs hands ; and Christ making his soule an offering for sinne , was to see his seed , that is , his Church , Esa . 53. 10. 12. He bare the sinnes of many , and made intercession for the transgressors . Christ was ordained a Mediator to die for his Church . 1. Pet . 1. 20. Fiftly , no man can separate the purgation of sin from the reall and actuall blotting out of the same : Rom. 8. 3. He condemned sin in the flesh . Sixthly , Christ layed downe his life for his friends , Iohn 15. 13. The blood of Iesus maketh entrance into heauen for the elect only , Heb . 10. 19. Seuenthly , they cite Nicens Creed , Who came downe for vs. Athanasius his Creed , And for our saluation . Eightly , no Councels consession saith , He died for all , elect and reprobates . Augustine saith , Christ taking soule and bodie , purgeth soule and body of all beleeuers . Ninthly , if Christ died for reprobates , these absurdities would follow : first , Gods decree had bin weake : secondly , Christ had not attained to his purposed ends : thirdly , therefore ( say they ) we testifie before God and his whole Church , that that forged lie wanteth ground , that Christ should also die for the reprobates , and that men are condemned for infidelitie alone . In that phrase , Christ died for all sufficiently , as the Schoole-men speake , appeareth to be a hard forme of speech . For if thou either respect the counsell of God , or the effect of his passion , or both , no wayes hath he died for the reprobate . Otherwise we confesse that the oblation of Christ is of great force , that it might haue bin sufficient to haue satisfied for infinite worlds ( if so many had bin , ) much more for euery singular man , if God would haue had compassion on all , or had sent his Sonne for all .

In the third place shall follow learned Dr. Abbot Bishop of Sarum , in his defence of Master Perkins , against Dr. Bishop a Secular Priest , pag . 436. 437. Now Mr. Bishop tels vs , that all Catholicks beleeue with Saint Paul , that as Christ died for all men in generall , so for euery man in particular , of his exceeding great loue towards mankind . But tell vs further M. Bishop , was that all that Saint Paul meant , that Christ loued him as all men , that he died for him as he died for all men ; was this Pauls faith ? Christ loued me as he loued Iudas the traitor , he died for me as he died for Simon Magus . It is written of Esau , Esau haue I hated ; and in a patterne of all reprobates it is set forth to vs : and might Esaw say as well as Paul , He loued me , and gaue himselfe for me ? Augustine in the first of those articles that were falsly imposed on him , saith , In respect of the greatnesse and power of the price , it is the redemption of the whole world , yet questionlesse the propertie of the redemption is onely theirs out of whom the Prince of the world is cast . Christ ( saith D. Abbot ) in his death intended a price of such extent and worth , as should be of power and abilitie to saue all , and therefore should be offered in differently to all ; yet in loue he payed this price onely for them , to whom in loue he intended fruit and benefit thereby . If he had loued all , he would haue paid it for all ; but Ioh . 17. 9. I pray not for the world : and then out of Eusebius his history , he citeth the Church of Smyrna thus speaking , He suffered for the number of all that were to be saued . Lastly , thus properly therefore to speake of the intendment of Christs death ; he died not generally for all , but onely for them that were to be saued thereby . For the elect then , Christ hath died in a peculiar and speciall wise , to giue to them the benefit that should arise by his death ; for them onely hath he giuen himselfe in loue , with a purpose to make them partake of his loue .

Fourthly shall follow Doctor Reinolds , who was not onely a left-handed Ehud , Iudg . 5. 25. as Lactantius was by Perionius his opinion , fitter to confute errors , then to strengthen the truth ; our learned Doctor could do both . In his Apologie of his Theses against Stapleton , pag . 248. though hein some sort alloweth Aquinas his distinction on Titus , The price of Christ is sufficient to the saluation of all , but yet it hath not efficacie by reason of an impediment ; yet he intends onely the dignitie and greatnesse of the value in it selfe considered , not that it was really giuen to redeeme all : and then he proueth that Christ did offer vp himselfe both sufficiently and effectually for his elect onely , out of 1. Iohn 2. 1. Christ was made a propitiation , not onely sufficient , but effectuall for his elect : For propitiation ( saith he ) is to make one that was angrie mercifull vnto vs ; as Heb . 8. 12. {αβγδ} , I will be mercifull to their sinnes . It would haue bin a cold comfort for Ioseph in Egypt to haue said to his brethren , There is corne enough in Egypt , and had not said , I will nourish you therewith , Gen. 45. 11.

Lombard the Master of the Sentences and father of the Popish Schoole-men , lib . 3. dist . 18. teaching of the death of Christ , saith thus , Meruit nobis , He hath merited for vs by his suffering of death and passion , and entrance vnto Paradise . Againe , Meruit membris , He hath merited for his members redemption from the Diuel , from sinne and the punishment , and the vnlocking of the Kingdome .

Lastly shall follow my gathering hoast , Iudg . 9. Caluin . Instiut . lib . 2. sect . 15. Our Mediator by his holinesse doth recouer God to vs , by the sacrifice of his death he hath blotted out our guiltinesse and satisfied for our sinnes . Out of Esa . 53. 10. Asham , He gaue his soule a satisfactorie oblation for sin for vs. Out of Gal. 3. 13. made a curse for vs. To this end he citeth Deut. 21. 23. 1. Ioh . 3. 14. Numb . 21. 9. And in Sect . 7. there is a double benefit by Christs death propounded to vs ; first , deliuerance from death , and mortification of the flesh . Where we see that he with Lombard excluding the reprobate , appropriateth Christs death onely to the elect . Aman . Polanus Partitions , pag . 49. Christs merit is a full satisfaction for our sinnes . Kickerman 343. Christs death is a ransome to expiate all sins . Beza on 2. Cor . 5. 15. It is sufficient to saueall . Perkins Golden Chaine , It is a price sufficient for all ; he saith not , a price giuen to God to satisfie for all mens sinnes . Zanchie on Ephes . 1. 7. hath the words of sufficiently and effectually , which must be vnderstood out of Augustine , onely of the greatnesse of the value , not that it was intended by the Father or Christ to be giuen as a ransome for any but the elect . Let Molines interprete all these : It is sufficient to saue all that beleeue ; all men if they would beleeue , no insufficiencie in Christ , mans infidelitie the onely fault . The Sunne is said to lightne all the world , yet blind men see it not ; but as many of the world that do see , do see by the Sunne . Hippocrates taught all Greece and Italy physicke , that is , all that were taught physick were taught by him : so 1. Cor . 15. 22. all are said to be made aliue by Christ , because that all that are aliue , are aliue by him ; so all are reedemed by Christ , because all that are redeemed , are by him alone and none other redeemed . M. Baynes on Ioh . 3. 16. saith , that Christ died not for all mankind but for his sheep , Ioh . 10. 15. I lay downe my life for my sheep . pag . 4. and pag . 33 , 34. explaning the true sence of 1. Ioh . 2. 2. Heb . 2. 9. 1. Tim . 2. 6. 2. Cor . 5. 15. he affirmeth that all mankind is not meant by the termes world and all : there shewing a threefold vniuersalitie ; first , of good and bad , as a 2. Cor . 5. 10. All must appeare before Christs Tribunall . Secondly , of all euill persons in this world , Ioh . 17. 9. I pray not for the world . Thirdly , an vniuersalitie of all beleeuing ones , who are the elect ; and this Ambrose calleth a speciall vniuersalitie . In this sence Christ died for all , namely , elect beleeuers .

The first vse of this doctrine is to comfort all 1. Vse . that are ingrafted into Christ their Redeemer , in whose heart he dwelleth by faith , Ephes . 3. 17. To them there is no condemnation , Rom. 8. 1. their sinne he hath condemned , Rom. 8. 3. to them the law is cancelled , Col. 2. 14. for them all principalitie of hell is spoiled , Col. 2. 15. and he that had the power of death destroyed , Satan , Heb . 2. 14 , 15. none can lay any thing to their charge , God in Christ iustifying them , no body can condemne them for whom Christ hath died , Rom. 8. 33 , 34.

let the redeemed of the Lord , in the second places , 2 Vse . praise him , and confesse his goodnesse , Psal . 107. 2. Let vs with the 24 Elders in Reuelat . 5. 9. sing a song of praise to the Lambe who was slaine , and hath redeemed vs to God by his blood ; and by himselfe hath made vs Kings and Priests to our God . He gaue himselfe for vs , that he might redeeme vs from all iniquitie , and purifis vs to himselfe to be {αβγδ} , a peculiar people , zealous of good works , Tit . 2. 14. Segullah , a choise treasure , Exod . 19. 5. We are bought with a price ; let vs therefore glorifie God in our soules and bodies , which are Gods , 1. Cor . 6. 20.

This doctrine consuteth the old errorof vniuersall 3. Vse . redemption , renewed and reuiued in our dayes : first Pelagius our British Bangor hereticke tooke away originall sinne , raised the power of nature , abased grace , affirming that some men might be without sin , and so haue no need of Christ ; against which the third Councell of Arles , as Caraza thinketh , held vnder Leo the first and Martian the Emperour , decreed , that Christ died for all men , that is , for all that are saued ; that none can saue themselues . Now the Semipelagians ioyning nature and grace together , like our Papists swarming in Aquitane of France , caused Prosper to write to Augustine about their errors , affirming , beside other things , that our Lord Iesus died for all mankind , and that no man at all is exempted from the redemption of his blood . The Papists tooke vp this error ; the Lutherans seconded them ; the Dutch Arminians passe them . One absurditie being granted , many follow ; so many errors do accompany this grand one , as by the Arminians may appeare : First , they say , that God first decreed to send his Sonne to saue all mankind ; and that by the antecedent will of God Simon Magus and Simon Peter were equally deliuered vnder a condition of beleeuing . This is false ; for if God had decreed to saue Simon Magus by Christ , he had bin verily saued : for what God decreeth before all times , that in due time he aceteth . Known to God are all his wayes from the beginning , Act. 15. 8. Gods counsell doth stand , he doth whatsoeuer he will , Esa . 46. 10. Gods foundation resteth sure , not standing on mens vncertainties , 2. Tim . 2. 19. The names of the elect are written in heauen , Luk . 10. 20. Heb . 12. 23. and election as also redemption is the cause of faith , 2. Thess. 2. 13. Secondly , they hold as the foundation of vniuersall redemption , a generall couenant betweene God and all mankind , not a speciall couenant betweene God & Christ & the elect : and to proue this , they do wrest Gen. 3. 15. where by the Seed they will vnderstand all mankind , and not Christ . Now the couenant there , is made with them that are onely bruised in the heele , which are the Church , not with them that are fully killed by the diuell . This couenant of grace and mercie in the promised seed , is renewed to Abraham , Gen. 17. 7. to Israel Iacob , Psal . 105. 9. 10. Luk . 1. 72 , 73. ratified to Israel , Exod . 24. 7. all particularly belonging to the elect in Christ , all the promises of God are in Christ Yea and Amen , 2. Cor . 1. 20. The promise is made firme to all the seed , not to that which is of the law , but to that which is of the faith of Abraham , Rom. 4. 16. Not the children of the flesh , but the children of the promise are counted for the seed . In Isaac shall thy seed be called , Rom. 9. 7 , 8. Now to Abraham and his seed were the promises made , he saith not , And to seeds , as to many , but as of one , To thy seed , which is Christ , Gal. 3. 16. The elect beleeuers are onely called the heires of promise , Heb . 6. 17. The Author to the Hebrewes , Heb . 8. citeth the words of Ieremy 31. chap. 33. verse , That is the couenant that I will make with the house of Israel , After those dayes , saith the Lord , I will put my lawes into their minds , and write they shall be to me a people . In these words the couenant and the persons betweene whom it is made are laid downe ; whence I thus argue : All with whom God maketh a couenant in Christ , are sanctified with grace and holy knowledge ; The vnbeleeuing reprobates want these things ; therefore there is no couenant made with them .

To this their generall couenant they adde , first , that God giueth sufficient grace , though not effectual to all men , yea to the heathen before Christ , because Act. 14. 17. he left not himselfe without witnesse ; which place proueth not this point , but that God did giue them a taste of his good prouidence , filling their hearts with food and gladnesse . Again , how can God be said to giue all men sufficient grace , when all the nations yet haue not heard nor shall heare the Gospell the meanes of grace , till towards the end of the world , Math . 24 4. when the Gospel shall be preached to all nations , then commeth the end ; and when Moses in Deut . 29. 4. thus speaketh to the Iewes that long enioyed the meanes , Yet the Lord hath not giuen you an heart to conceiue , eyes to see , or cares to heare to this day . Againe , they hold that God is bound to giue power to beleeue and to perform the condition of this couenant of grace . Arnoldus the Arminian thinketh it vnreasonable to bid a man beleeue , and not to giue him power to beleeue : As if a souldier ( saith he ) that hath lost his eyes , should be commanded to see , and punished for not seeing . The comparison holds not : for to be blind is not a sin , and blind men are not bound to see againe , Adam hauing in his creation power to beleeue , and wilfully losingit , might iustly be chalenged for this againe . A debter that hath wilfully wasted his estate , stands still liable to the debt . So was Adams case . They further obiect : Adam neuer had power to beleeue , therefore he lost it not . I answer with Molines : As Adam had power by physicke to cure diseases , though there were then none ; so had he power to beleeue euery thing God should acquaint him with . And that learned man thinketh , that Moses law commanding a perfect loue of God , did require implicite and by a consequence firme faith in euery promise of God . Thirdly , the Arminians hold , that Christ offering a sacrifice to God his Father , did sustaine the person of all mankind , and not of the elect onely . Which caused a brain-sicke fellow to say , that if Christ did not offer himselfe to his Father for all , then Christ did not so much as he would haue done . O blasphemie ! Now if Christ did really offer himselfe to his Father for all men , and if all men by that his offering were reconciled to God , then all men must be saued . Rom. 5. 10. If when we were enemies we were reconciled to God by the death of his Sonne , much more being reconciled we shall be saued by his life . Againe , they onely who ioy in God through Christ , haue receiued reconciliation , Rom. 5. 11. this cannot happen to the vnbeleeuing reprobates . Lastly , if Christ were punished for reconciling Iudas and Pharao , then they are vniustly punished in bell . Oh what a dotage and giddinesse hath possessed these Arminians , that affirme that reprobates do partake of the benefit of Christs death , but not of his resurrection ! when ( Rom. 4. 25. ) He was deliuered to death for our sinnes , and rose againe for our iustification . Christ died , yea rather rose againe , Rom. 8. 34. that they should liue to him that died for them , yea rather rose for them , 2. Cor . 5. 15. Thus haue we confuted , first the forged decree of sauing all men by Christ : secondly the vniuersall couenant , concerning which , some falsly say , That as Adam in his innocencie could performe the couenant of works , so all Adams posteritie by Christ are able to fulfil the condition of the second couenant . Augustine saith , that Adam abusing his free will , lost it and himselfe . Now mens thoughts are onely euill , Gen. 5. 6. Now God worketh the will and the deed , Philip . 2. 13. God giueth vs power to beleeue , Phil . 1. 19.

Now let me more fully apart answer their obiections , and take away the weapons wherein they trust . Math . 12. 29. First they obiect 1. Cor . 15. 22. As in Adam all die , so in Christ shall all be made aliue . Rom. 5. 18. As by the offence of one , death came on all to condemnation ; euen so by the righteousnesse of one , the free gift came to all men to the iustification of life . Vpon occasion of these places an Arminian vttered these blasphemies in public . Lord , thou sayest , thou art iust ; if thou sauest not all by Christ , as thou damnedst all by Adam , I say , thou art not iust . Lord , thou sayest , thou art loue ; if thou sauest not all by the second Adam , as thou damnedst all by first , I say , thou art not loue , and shalt light short of my loue . O hellish blasphemie ! the Lord rebuke thee , Zach. 3. 2.

To the obiection , first , I answer , all is not always a note of vniuersalitie , 1. Cor . 8. 1. We know that we all haue knowledge , all well instructed Christians , not euery particular man . 1. Cor . 10. 33. I please all men in all things . Reuel . 18. 3. All nations are said to be drunke with the wine of the wrath of her fornications : and verse 23. All nations are deceiued , that is , many with her sorceries . Secondly , all is taken often for all the elect onely , Esa . 54. 13. Ioh : 6. 45. They all shall be taught of God . Ioh . 12. 32. Christ lift vp will draw {αβγδ} all the elect to him ; as Ephes . 4. 10. de doth fill all the Church with his graces . Thirdly I say , that as all that do die , do die through Adam ; so all that do liue , do liue by Christ .

Secondly , they obiect out of 1. Ioh . 2. 3. Christ is the propitiation for the sinnes of all the world . I answer , that by the world , Iohn intends the Gentiles , the other part of Christs flock , Ioh . 10. 16. Christ dying not onely for that nation , but for all the disperst children of God through the world , Ioh . 11. 52.

Thirdly , they say , the word world is taken for all mankind , not for the elect alone , Ioh . 3. 16. So God loued the world , &c. I answer , that there and in many other places the world doth signifie the elect only for their dwelling in the world , Ioh . 3. 17. God sent not his Sonne to condemne the world , but to saue it , namely , his elect . Ioh . 6. 33. Christ the true bread giueth life to the world : verse 51. giueth his flesh for the life of the world . Iohn 17. 21. Christ prayeth that the world might beleeue that God sent him : verse 23. he would haue the world know that his Father sent him . Rom. 11. 12. the fall of the Iewes is the riches of the world : verse 15. their reiection the reconciling of the word . 2. Cor . 5. 18. God was in Christ , reconciling the world . Heb . 2. 5. the Church triumphant is the world to come .

Fourthly , they obiect , that the Scripture in many places affirmeth , that Christ died for all , 2. Cor . 5. 15. Christ died for all , yea for all such as liue not to themselues , but to Christ ; which no vnbeleeuing reprobate can doe . Secondly , 1. Tim . 2. 6. a ransome for all . Christ himselfe shall answer it , Math . 26. 28. where he restraines his blood to his beleeuing disciples and many others . Rom. 3. 25. Christ gaue himselfe {αβγδ} , a propitatory sacrifice for remission of sinnes through faith in his blood . Rom. 11. 32. He hath shut all vnder sinne , that he might haue mercie on all , namely , his elect . Ioh . 17. 2. Christ as Mediator hath power ouer all flesh , that is , his Church . Againe , they say , Heb . 2. 9. he tasted death for euery man by the grace of God . In the two next verses he sheweth , that he meaneth those brethren whom he bringeth to God , and whom he sanctifieth . Againe , 1. Tim . 2. 4. God will haue all men to be saued . Yea , say we from the Schoole , genera singulorum , non singula generum , that is , some of euery kinde and state , not euery particular man . 2. Pet . 3. 9. who will haue all men come to repentance , and not perish . Yea , by his outward reuealed will ; or rather , he will haue all vs , that is , Gods children . 1. Tim . 4. 10. God is the Sauiour of all men ; that is , the preseruer , as Psal . 36. 6. he saueth man and beast . Againe they obiect , that remission of sins is made voide to some beleeuers , Math . 18. 24. 34. and therefore some are sufficiently redeemed , but not effectually . This is a parable , in which all sound reasoning is scand : the drift and scope onely teaching vs that we must forgiue our brethren , for feare of Gods displeasure . But that there is no recalling of sin forgiuen , it appeareth by Esa . 1. 18. where scarlet sinnes are made as white as snow . The sinnes of the faithfull are cast into the bottome of the sea , Mica 7. 19. And the sinnes of Iudah being sought , should not be found , Ier . 56. 20. That in Heb . 6. 6. is spoken of a generall illumination , and Heb . 10. 19. of a sanctification in shew , which may happen to hypocrites and apostatates , from whom shall be taken that which they seeme to haue , Luke 8. 18. They obiect Rom. 14. 15. 1. Cor . 8. 11. Destroy not him by thy meat , for whom Christ died . Through thy knowledge shall thy weake brother perish , for whom Christ died . In these places the godly are disswaded from the scandals which may ( as much as in them lieth ) tend to the destruction of their brethren . But the faith of Gods elect cannot be ouerthrowne , Math . 24. 24. and in Luke 22. 32 , Christ prayeth for his , that their faith faile not .

They obiect also out of 2. Pet . 2. 1. some denie the Lord that bought them . I answer , they deny {αβγδ} the Lord God , not {αβγδ} Christ . Secondly , as some seeme to beleeue , which indeed beleeue not ; so Magus , Act. 8. 13. the Iewes , Ioh . 2. 23 , 24 Ioh . 12. 42. For there are some that held the faith , and some onely that outwardly professe the faith ; so there are some that seeme to beleeue , that are none of vs , 1. Ioh . 2. 18. There is an election in the iudgement of charitie before men , 1. Thess. 1. 3 , 4. there is a sure election before God , 2. Tim . 2. 19 , 20. There is a iustification before men ; first , false , Luke 16. 15. secondly true , Iam . 2. 21. another before God , Rom. 3. 20. There is a sanctification in shew of them that count the blood of the couenant an vnholy thing , Heb 10. 29. and a reall sanctification before God , Ephes . 4. 22 , 23. So this redemption in Peter , is in shew onely ; another true before God , Heb . 9. 14. Thirdly , to redeeme , in a large sence is to deliuer out of any trouble , Psal . 107. 2. so in Peter , to deliuer out of ignorance , not out of hell . So there is a redemption of the body , that is , freedome , Rom. 8. 22. and the day of redemption , Eph. 1. 14. freedome from all misery .

Againe they obiect , all are called and inuited to beleeue , they that beleeue not shall be condemned , Mark 16. 16. yea , are condemned already , Iohn 3. 18. The holy Ghost conuinceth many of sinne , because they beleeue not on Christ , Iohn 16. 9. They that beleeue not , make God a lyer , 1. Iohn 5. 9 , 10 , 11. These Arminians hold , that all men are bound to beleeue , that Christ died for them , and therefore he died for them . Indeed Molines doth deny this , pag . 47. 195. 209. 251. saying three times , that all are not bound to beleeue : first , for that all neuer heard the Gospell ; and secondly , faith is required with condition of repentance , Mark 1. 15. first repent , and then beleeue the Gospell . That many neuer heard the Gospell , it is plaine : He hath not dealt so with euery nation , neither haue the heathen knowledge of his law , Psal . 147. 19 , 20. they were caried away to dumbe idols , 1. Cor . 12. 2. they knew not God , Gal. 4. 8. Reade Purchas , and you shall see how many nations yet neuer heard of the true God and Christ . That of 1. Ioh . 5. 9 , 10. must thus be read , {αβγδ} , He that beleeueth on the Sonne of God , which is indeed true faith , hath his witnesse in himselfe : {αβγδ} , He that doth not giue credit to Gods testimony , hath made him a lyer ; which testimonie is not that he hath redeemed them , but as it followeth , that he hath giuen his Sonne to vs , namely his elect , and in him lif eternall .

Now to the milder sort of our neighbour Arminians , who being deceiued with the termes of sufficiencie and efficacie , erroniously hold that Christ intended the sufficiencie of his death indifferently to all mankind : and secondly , that his death was a propitiatory sacrifice sufficiently redeeming the reprobate as the elect . To these I say with Aristotle , {αβγδ} , Plato is a friend , and so is Socrates ; but the truth is my dearest friend . O why do you suffer your selues to be seduced by these seducers , deceiuing others and being deceiued themselues , 2. Tim . 3. 13. these men are subuerted and condemned in themselues , Tit . 3. 11. Grosse error , as the fish Loligo , hath benummed their hands and hearts . As a master finding his seruants playing at dice , may put out the candle , saith Moline ; so might God iustly put out the light of these mens iudgements when they turned wantons with their wit . Againe , why do you strengthen the hands of the profane Atheists , who vnder a false perswasion of an vniuersall redemption , thinke their estate good : like some wilde Irish , of whom Camden writeth , who in the midst of their murders and thefts , will say , God is mercifull , and he will not suffer the price of his blood to be vaine in me , though they neuer thinke of faith and repentance . I know that the Fathers , Schoole-men , Caluin , Beza , vsing this distinction of sufficiencie and efficacie after another sence then you do , doth much strengthen you in your error . But marke what the Ciuill law tels vs , that the sence of the law , and not the words of the law , is the law . They onely meant hereby to extoll the infinite value of Christs death ; and yet they intended that Christ bestowed his death only on his Church . That Christ should die sufficiently for all mankind , the Geneuian Theses calls it a hard phrase ; and learned Ames cals it an improper phrase . Iustin Martyr and other Fathers before Pelagius arose , spake lesse warily of free will : afterwards Augustine and the rest more cautelously . The Councel of Tolido , to auoide consent with the Trithites , ordained once dipping in baptisme . So I would wish that this distinction had bin kept within the Schools , where the true sence thereof was known : First , God who is truly {αβγδ} , most freely working all things according to the counsell of his will , Ephes . 1. 11. cannot be charged with iniustice , in causing his Sonne to die for a few : for by his law he might haue saued none , Gen. 2. 17. yea he had shewed mercie if by his Sonne he had saued onely Mary . Neither do thou say : Why shold Adam sinning in act in his own proper person be saued , and many others of his own proper person be saued , and many others of his posteritie through his fall be damned ? Rom. 5. 15. O man , who art thou that disputest with God ? Rom. 9. 20. Lastly , I would not haue thee think that the limiting of Christs death to his Church onely , doth diminish his merits ; the greatnesse whereof consisteth in satisfying the infinite wrath of God , rather then in the number he satisfied for : as the omnipotencie of God appeareth in raising one dead man as in raising many . Now that Christ died of purpose sufficiently to redeem all , these men reason , first , as a King offereth pardon to all Rebels that will lay downe their weapons ; so God by the preaching of the Gospell offereth Christ to all ; and therefore he must needs die for all . To this I answer with Moline , the greatest part of the reprobates neuer had the Gospell preached to them . Secondly , I say , that in the visible Church though the word be scattered on diuers sorts of grounds , Mat . 13. 3 , 4 , 5 , 6. yet of many called outwardly by the word , few are chosen , Math . 20. 16. and so consequently few are redeemed . The vnworthy house may be saluted ; but if the Sonne of peace be not there , the saluation returnes voide , Math . 10. 12 , 13. Luke 10. 5 , 6. The reason hereof is , because the Minister knoweth not who are elected and redeemed , and who not . In Tit . 2. 11. the grace of God bringing saluation , is said to appeare to all men . For the elects sake the word is offered to whole nations , God in the meane time knowing who are his , and who will beleeue , Ioh . 6. 64. Lastly , the inward working spirit and grace is not giuen but to the elect onely , whose heart God doth open , as he did Lydiaes , Acts 16. 14. and thus God daily addeth to the Church such as shall be saued , Acts 2. 47. and as many as are ordained to life do beleeue , Acts 13. 48. To these alone the Spirit of God is powerfull as fire , Acts 2. 1 , 2. Christ knocking leaueth grace in the key hole , and opens the hearts of his , Cantic . 5. 1 , 2 , 3. Reuel . 3. 20. He taketh away the stonie hearts of his elect , Ezek . 11. 19. by the power of his might , Ephes . 1. 19. Gods grace doth not work by the outward allicium , allurement , of the Arminians , but is sufficient for al Gods chosen , 2 Cor 12. 8. Gods word may be resisted , Act. 7. 51. but grace in the elect cannot by reason be ouercome . He that calleth his is faithfull , and will also do it , 1. Thess. 5. 24.

Secondly , they obiect , that Christ in the Sacraments is offered to all promiscuously , as a table furnished , or else they are no Sacraments , Mat . 22. 1 , 2 , 3. To this I answer , that the benefits of the Gospell in the word and Sacraments belong to the reprobates onely by inuitation , not by fruition . Vnbeleeuers are strangers from Gods promise . The Sacraments may be true sacraments though Christ be not there ; the word and elements making a Sacrament , as Augustine truly obserueht , though the fruite and the effect of the Sacrament ( which is another thing ) be wanting . Iohn who giueth not the Spirit , yet giueth a true Sacrament , Math . 3. 11. Iudas ( saith Augustine ) did eate the bread of the Lord , not bread the Lord . As the word not mixed with faith , profiteth not , Heb . 4. 2 ; so neither baptisme without the stipulation of a good conscience 1. Pet . 3. 21.

They further obiect : The Sunne shineth on all , so Christ is offered to all . I answer , this simile of the Sunnes shining to all , and pardon offered to all , resembleth the manifestation of the Gospel preached to all , and not the death of Christ suffered for all : and yet the Sunne shining on one Hemisphere or part of the world , doth not shine to the other : for we may not with some of the Fathers ( against daily experience ) denie the Antipodes . I denie that the Sunne of righteousnesse shineth on all , but onely on those that feare his name , that is , the elect beleeuers , Mal . 4. 2. Secondly , though by the outward word he shineth on many a reprobate , yet doth not open their eyes to make them see , as he doth his childrens eyes , 1. Iohn 4. 9. Dauids eyes , Psal . 119. 18. and the faithfuls cares , Iob 33. 16.

Lastly , they say , that all mankind are like close barrels in the Sea , there is water enough if they would open themselues . True , there is an infinite sea of mercy with God , Psal . 36. 9. but the elect of God do onely draw vp these waters , Esa . 12. 3. The Lord by his free grace and Spirit bores a hole in our close casks : he found the reprobate blind by that wilful fall in Adam , and close shut vp ; he is not bound to make them see , nor bound to make a vent in them for the entrance of his mercies . But why then ( wil you say ) are infidels damned ? I answer , that the prime cause of damnation in man , especially to them that neuer heard the word , is the breach of Gods law , Gen. 2. 17. In that day thou eatest , thou shalt die the death ; yet I confesse that infidelitie in Adam was the chiefe cause of his fall , Gen. 3. 1 , 2 , 3. The breach of Gods law bringeth men to the curse , Deu . 27. 26. Men are damned positiuely for breaking Gods law , Math . 25. 41 , 42. priuatiely for vnbeliefe simply considered alone , He that hath not the Sonne , hath not life , 1. Iohn 5. 11. both positiuely and priuatiuely , for a scornfull reiecting of Christ , Ioh . 3. 18. and therefore the wrath of God abideth on them , Iohn 3. 16. The positiue condemnation is like theft , murder , treason obiected to a malefactor ; the priuatiue the not able to reade the Psalme of mercie : both positiue and priuatiue , when mercie offered in contemptuously refused , Now that Christ in no true proper sence died for the vnbeleeuing reprobates , I thus reason : first , God the Father who appointed Christ to this kind of death , Acts 2. 23. and 4. 29. by no reuealed decree appointed his Sonne to die for the reprobate : He formed Christ from the wombe to bring Iacob againe , and to restore the preserued of Israel , Esa . 49. 5 , 6. Secondly , when Christ was borne , he was only giuen to the Church , Esa . 9. 6. Thirdly , Christ sanctified himselfe onely to die for his Church , Ioh . 17. 19. Fourthly , in the very act of sufferings he made his soule an offering onely for his seed the Church , Esa . 53. 10. Lastly , his Father accepted it oneyl as a sweet smelling sauour for his Church , Eph. 5. 2. Reu . 8. 3. And the Church onely is sanctified by faith in Christs death , a sufficient propitiatory sacrifice and satisfying ransome for all the worlds sinnes . How can it be a sufficient sacrifice to procure mercy to the whole world , to which it was neuer intended by the Father , and for which it was neuer acted by Christ , but onely for his chosen out of the world . The world in 1. Ioh . 2. 2. signifying the beleeuing Gentiles , the other part of Christs flock , for which he properly died , Ioh . 10. 16. If we shall once grant , that Christ died truly and properly for all mankind , it must needs follow , that his death is both sufficient and effectuall to them all ; for sufficiencie and efficacie cannot be seuered from Christs death to them for whom he died . They erre therefore that say , that Christ gaue {αβγδ} , 1. Tim . 2. 6. a redemptory price and satisfactory sacrifice for all mankind , quoa substantiam , non quoad effectum , in regard of the substance , but not in regard of the effect ; seeing the effect doth necessarily follow the substance of Christs death , as heate cannot be seuered from the fire . And what I pray you doth this distinction differ from that of the Arminians , saying , A sufficient impetration was obtained for all , but not an application . Againe , in the fourth verse immediatly aforegoing this text , 1. Tim . 2. 4 , Saint Paul sayeth , that God would haue all men to be saued , intended onely all the elect , of all nations , times and conditions : and so according to a true Theologicall rule , the circumstances of this place interprete truly the text , not for , but against the Arminians . And whereas in the fourth verse before going , the Apostle addes to {αβγδ} all , {αβγδ} men ; yet this sentence is onely to be restrained to the elect : why should we not in this verse following , where {αβγδ} for all , is onely expressed without a substantiue , vnderstand onely {αβγδ} elect , or {αβγδ} Saints , and not all mankind ?

Obiection . Resurrection is common to all the sonnes of Adam , and that as a fruite of the death and resurrection of Christ the Mediator .

Answ . The difference of the resurrection giues a sufficient answer to this : for this resurrection vnto life is proper onely to the elect ; it is the generall resurrection that is common vnto all . The elect shall be raised by Christ as a common head , giuing life vnto all his member ; but the wicked shall be raised by him as he is God and Iudge of all , so to bring them to iudgement .

Obiect . If Christ had not died , the wicked should not haue bin raised .

Answ . There is no proofe of this in Scripture ; but it is plaine , 1. Cor . 15. that resurrection to life is proper to the elect as a fruite of Christs resurrection : for ver . 18. such as rise thus , are such as sleepe in Christ ; and ver. 40. they haue heauenly bodies , and ver . 43. they rise to glorie , and they triumph ouer death and the graue . Christ sustaines the person of a head to raise his body , and of a Iudge . The wicked are not raised by the power of Christs resurrection , but rather as he is God and Iudge of all : for it was an eternall death and torment which was threatned to Adams sinne , Gen. 2. 17. which sentence how can it be executed by the great Iudge , vnlesse as a Iudge by his diuine power he shall raise the bodie and ioyne it to the soule , and so make them fit to receiue torment ioyntly , as they sinned together .

Obiect . 1. Cor . 15. As in Adam all die , so in Christ shall all be made aliue ; in both places they say , all the sonnes of Adam are meant .

Answ . The Apostle in that Chapter plainly compares Adam and Christ together , as two common rootes ; and so his meaning must needs be : That as all receiue death from Adam as a common root to all his posteritie ; so Christ being a common roote also , conueyes life to all , to wit , to all that are his spirituall ofspring , and ingrafted into him by faith . It is absurd and against common sence and reason , that a branch can receiue life from a tree , vnlesse it be ingrafted and growing vpon it ; or that member can receiue life from the head , that is not ioyned to the bodie .

Obiect . Ioh . 6. 29. This is the worke of God , that ye beleeue in his Sonne .

Answ . By the outward dispensation of the word , Christ speaketh to men vnder the outward couenant , as in the iudgement of charitie included in the inward couenant of grace , and members of the inuisible Church of the elect .

Obiect . 1. Ioh . 3. 23. This is the commandement of God , that we beleeue in his Sonne : all are commanded to beleeue in Christ , therefore he died indifferently for all .

Answ . We in the 19. 20. 21. 22. verses aforegoing , is restrained to them onely that are of the truth , and assure their hearts before God ; whose hearts may accuse them of slips and slidings , but not of flat insidelitie , grosse hypocrise or profanenesse , who haue boldnesse towards God , who by prayer receiue from God whatsoeuer they aske . These things belong to the elect beleeuers onely : so in the strict sence doth this commandement properly belong to the elect members of Christ . Secondly , by the outward preaching of the Gospell , the Minister not knowing the elect from the reprobate , indifferently inuiteth all to beleeue ; which if they could do , Christ would be their sufficient and effectuall Redeemer . But indeed faith is one true effect of election and redemption , 2. Thess. 2. 13. and the reprobate cannot fulfill the law of God , nor beleeue , wanting Gods Spirit ; 1. Cor . 12. 3. No man can say , that Christ is the Lord , but by the holy Ghost . God giueth powre to his elect to beleeue , Phil . 2. 29. All men haue not faith , 2. Thess. 3. 2. Faith is onely in Gods elect , Tit . 1. 1. And yet they may be outwardly commanded to beleeue , as to fulfill the law , though in Adam they haue lost the power of the one and the other ; and wanting the Spirit , cannot obey nor beleeue , 2. Cor . 3. 7. 8.

To conclude , touching the sufficiencie of Christs death , thus I answer , that if we consider the power intrinsecal , included in his most meritorious passion , it is absolutely sufficient for all ; but if we consider the extrinsecall operation , it is sufficient onely to and for the elect , as 2. Cor . 12. 9. {αβγδ} , My grace is sufficient for thee , namely , my grace issuing from me , and working sufficiently in thee . So Christ perceiued that vertue was gone out from him , Mark . 5. 30. Luke 8. 44 , 45.

Dorts Synod truly acknowledgeth the infinite value of Christs death simply considered in it self , but doth not say , that it was giuen a sufficient propitatory sacrifice for the reprobate . And the Geneuian Theses tels vs , that Christs death might haue redeemed infinite worlds , if God would haue had compassion on all . The death of Christ considered in it selfe , quoad potentiam , potentially , is sufficient simply alone to saue all ; but considered with some respects , is not actually , really and in true effect sufficient to saue any reprobate . First , the vnbeliefe of the reprobate maketh Christs death not really and actually sufficient to saue him . Christ could not do many wonders in his owne country , for their vnbeliefe , Mark 6. 5 , 6. so the infidelitie of the reprobate doth make Christs death fruitlesse . If thou canst beleeue , all things are possible to the beleeuer , and so on the contrary , Mark 9. 23. Now faith is onely of Gods elect . Tit . 1. 1. and many Iewes could not beleeue , Ioh . 12. 39 , 40. When we say , Christ can saue all if they would beleeue , this is spoken by a supposition : but the reprobates not beleeuing , cannot be saued . Secondly , Gods decree hath exempted all the vnbeleeuing reprobates out of this pardon purchased by Christs death ; as a Kings pardon , though neuer so great and large , excepting murderes , may be said not to be able to saue them . Againe ; a King giueth to some Courtier gold enough to enrich a whole parish ; but yet limiting bountie to one properly , the receiuer is enriched , not an exempted parish . Thirdly , the person of Christ and the persons of the reprobates considered in some sort , Christs death may be said to be no sufficient propitiatory sacrifice for them ; because that is truly sufficient , that is apt and fit . 2. Cor . 2. 16. Who is {αβγδ} , apt and fit , that is , sufficient for these things . Now as Kimidontius reasoneth , Christ cannot saue the diuels , in regard of that vnfitnesse in their persons ; Christ not taking their nature on him , Heb . 2. 16. So Christ being our redeeming Kinsman onely , Iob 19. 25. and bone of our bone , and flesh of the Churches flesh onely , Eph. 5. 30. he is fit to saue vs , not the reprobate . Therefore though there be but one sinfull cause in man to debar him of Christ , yet we see some iust cause in the Father and Sonne to exclude him from hauing any interest in Christs death . though Gods counsell must stand , and he will do whatsoeuer he will , Esa . 46. 10. yet I haue proclaimed to all men , that God excludeth none byoutward dispensation and manifestation of his mercie : in regard of Gods secret counsell , I call not into doubt any mans state here present , I am perswaded better things of you , and such as accompanie saluation , though thus I speake against Arminianisme . I do interate you all to be reconciled to God , 2. Cor . 5. 18. Make your vocation and election sure , 2. Pet . 1. 10. Be not like the heretiks called Praedestinati , who ( out of Augustines true discourse of Predestination and grace ( saith this person ) do contemne the vse of faith and good works . The Lord increase all our faith in his gracious promises made to vs in Christ .

Amen . FINIS .