A Table concerning Christ our Advocate, and whether remission of sins once obtained, can again be made frustrate, comprised in four propositions, and fourteen Conclusions.  
CHRIST is the Advocate of the elect 
john 17. Rom. 8.  only, and (that) of all which have been from the beginning of the world, and shall be to the end.  

Aug. Tract. 41. in joh. Euseb. Hist. Eccles. lib. 4. cap. 15  2 Christ also is the propitiation only for the sins of the elect of the whole world: therefore he is their Advocate only. So the Church of Smirna to all the parishes, as Paul saith; Christ did suffer for the salvation of all the world which are to be saved; but the elect only are saved. So Ambrose, Tom. 2. de fide ad gratianum, lib. 4. c. 1. If thou dost not believe, he descended not for thee: therefore he suffered only for the believers.  

Gen. 18. 22. Galat. 3. Psalm. 44. john. 12. Rom. 5. 2. Cor. 5. Coloss, 1. Habet ergo populus Dei plenitudinem suum. Ambros. Ibid.  3 The (world) is sometimes taken for the whole world, and all men, as well Elect as Reprobate. Sometime for the more principal part; to wit, the Elect. Sometime for the worse part of the world, that is, the Reprobate. The author also of the book, De vocatione Gentium, lib. 1. cap. 3. doth declare by examples of many scriptures, oftentimes for a part of the earth, the whole earth; for a part of the world, the whole world; for a part of men, all men to be nominated: and this as well touching the wicked as the godly. Therefore when he saith, that Christ is the propitiation for the sins of the whole world, we are not enforced by the name of (the whole world) to understand universally all men.  
4 There is a difference between the work of our Redemption, and the force (or fruit) of our redemption: for the first is once done, the other is eternal, extending itself as well to them which were from the beginning of the world; even before the work of our redemption was accomplished, as to them who after the work of our redemption effected, shall be to the end of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the efficacy of redemption and propitiation; nothing therefore doth let, but that Christ hath been, and is perpetually the atonement for the sins even of them which were elected from the beginning of the world.  

The summary of questions, whether remission of sins once obtained, can again be made frustrate, comprised in fourteen Conclusions.  
THe whole course of the Gospel is contained in this sum, that it might persuade us with belief in Christ, that our salvation is firm & constant 
john 3. 5. Math. 7. & 16. Rom. 11.  (that is in Christ.) If therefore any shall say, that remission of sins once obtained, by consequent falls can be made frustrate in the Saints, he doth overturn the whole scope of the Gospel. Read Esay 38. 44. Mich. 7.  
2 Only by an absolute relapse from piety to impiety, 
Nunquam in nemine ob nullum peccatum sit irrita remissio. Zanch.  the remission of sins passed once obtained, can be done away. But this relapse the true Saints and elect are not incident unto: therefore in them forgiveness of sins cannot be frustrate.  
3 In the Reprobate true remission of sins never took place: therefore it can never in them be frustrate; wherefore in none.  


Pro omnibus sufficienter, pre electis tantum efficaciter. Zanch. exscholasticis.  
Pro omnibus illis electis. ex Aug. john. 17. 1, joh. 2. Rom. 8   4 For the blood of Christ, by which alone remission is achieved, is not according to the purpose of God, and in deed shed out for the reprobate unbelievers, but only for other many, that is, the Elect, and that for all those many.  
5 Neither did Christ pray upon earth, nor now mediate in heaven, for the reprobate; but only for the elect believers, & in time to come to believe in Him; but remission of sins is obtained by the 
Aliqua luce mentes illuminat, nurquam tamen pen●●●at illo●is corda, Zanch. joh. 1.  intercession of Christ.  
6 Likewise none but the Elect are truly endued with the Spirit of Regeneration, who are truly Christ's, Rom. 8. But without the Spirit of Regeneration forgiveness of sins is not gotten.  

Titus. 1 Rom. 10. 2. Thess 3. Act. 13 Rom. 5.  7 So also true and justifying Faith is only proper to the Elect: How then can the reprobate attain remission of sins?  
8 To the wicked reprobates there is no peace, as saith the Prophet, but of remission of sins doth follow true peace.  
9 From remission of sins doth always follow title to eternal life, and after title the possession itself; but the reprobate can never have any title unto life eternal, and much less to the possession thereof.  
10 To attain remission of sins, and to be justified, are all one Rom. 4. Now none are justified who are not predestinated, and elect to justification and life eternal; and whosoever are justified shall be glorified Rom. 8. Therefore the Reprobate 
Rom. 8  shall never obtain truly remission of sins, therefore it can never be frustrate in them, in whom it is not at all.  


Gu●…erunt nō●…ederunt.  
Zanch. Gustant sed ●…ox expuunt idem. discrimen inter dona spiritus sancti simpliciter & dona spiritus sancti regenerantis.  
Zanchius.   11 By that speech of the Apostle to the Hebrews c. 6. It is impossible that they who are illuminated, and have tasted of the heavenly gift, and have been made partakers of the holy Spirit, and have tasted notwithstanding of the good Word of God, and of the Powers of the world to come, and are fallen away, to be again renewed to repentance: it cannot be concluded that the reprobate are endued with the true Spirit of Regeneration, with a true and justifying Faith, and therefore with true remission of sins: yet that many of them are affected with a temporary faith, and some tastes of the holy Spirit, this, and other places, do plainly teach.  
12 The place 2. Pet. 1. touching Hypocrites (For he that hath not these things is blind, which seethe nothing a far off, forgetting that he was purged from his old sins) is to be understood according to the custom of the holy Scriptures, which do call Saints according to the judgement of charity, Just, purged from their sins, although they are not all so before God, so many as are baptized into Christ, and confess Him, all such are Sacramentally cleansed.  


Conditionalis propositio nihil ponit in forma. Zanch.  
Psalm. 1. 112.   13 That of Ezech. chap. 18. (If the Just do avert from his justice) is not to be understood of him who is truly just, but of him who only seemeth of men to be just. For neither can he who is truly righteous, finally fall from justice to iniquity, and die therein, of which final and perfect aversion the Prophet speaketh: Now hypocrites being just only before men, do never obtain true remission of sins before God, therefore it cannot be proved by this sentence, that it is frustrate.  
14 That Mat. 18. So your heavenly Father shall do to you, unless you forgive every one to his brother from his heart their offences; doth not conclude, that sins once truly released can again be called into judgement, but this only, that such men are deceived, who think their debts to be remitted from God unto them, when as they do not forgive trespasses to their brethren.  

Math. 12. 33.  Every tongue that speaketh against me (that is the Holy Ghost) shall be condemned.  

1. Cor. 15. 19  If in this life we have only hope in Christ, we are of all men most miserable.  By Richard Swain,   

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