ISRAELS REDEMPTION BY CHRIST.  
WHEREIN IS CONFVTED the Arminian universal Redemption.  PSAL. 130. 8. He shall redeem Israel from all his sins. 

CONTERIMVS. ALIIS SERVIEMVS, NOSMETIPSOS   
LONDON, Printed by WILLIAM jones, dwelling in Redcrosse-street.  
1622.   

TO THE RIGHT honourable SIR ROBERT SIDNEY Lord Viscount Lisle, and earl of Leicester: Grace and peace from God the Father, through our merciful Redeemer Christ Iesus.  
My Lord,  
I First intended to haue dedicated this little Treatise of Israels redemption by Christ, to your truly noble Sister the late deceased countess of Pembrock, in token of my thankfulness for her continual favours shewed me ever since she and my Lord her husband placed me in Bewdly, where she first drew in her happy breath; which place of her birth is styled by an ancient Poet, Delitium rerum, bellus locus. To this your honourable Sister I may with the change of the last word apply the old verse penned to the praise of the Empresse Matildis; Ortu magna, viro maior, ter maxima prole, Hic jacet Henrici, filia, sponsa, parens. She was the daughter of the truly noble, wise and religious Lord President of Wales Sir henry Sidney; Wise of the nobly spirited and religiously affencted the late Lord Henry earl of Pembrock of happy memory, whose zeal and sincere love to the truth, appeared in his life and death, as the Bishop of Sarum  told us at his funeral; She was the mother of two great Lords and peers of this realm, the earls of Pembrock and Mountgomery; lastly, she was Sister to that valorous learned Knight Sir Philip Sidney, Delitiae mundi, shedding his blood for the defence of the gospel, Hunc tantum terris ostendent fata, nec vltra esse sinent; and Sister to you( my Lord) who haue so well deserved by your services of war and of peace, of your country and neighbour states abroad, imitating your noble uncle the late Lord Robert Dudley earl of Leicester, and far excelling the two Simons de Monte forti, long since earls of the same place. Your noble Sister( if we respect the rare endowments of nature art, learning human and divine, accompanied with a most heroical spirit) doth add a true lustre to all your Honours. Now that the Lord hath taken her away, I thought good to dedicate to your Honour this little Book, treating of the virtue and efficacy of Christs death, and confuting the universal Redemption of the Arminians; humbly beseeching your Lordship in your noble Sisters stead to patronise it; which shall cause the Author ever to pray for your inward and outward happiness in Christ. And thus humbly taking my leave, I shall still rest at  
Your Lordships service and command, Walter Sweeper.   

ISRAELS REDEMPTION BY CHRIST.  The text, MATTHEW 1. 21. And she shall bring forth a son, and thou shalt call his name IESVS: for he shall save his people from their sins. 
A Little before the conception of Christ, the angel Gabriel was sent to the virgin mary with this salutation, hail thou highly favoured, 
{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 news, the Angel bids her not to fear, for that she had found favour with God, should conceive and bear a son, 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 david for ever. And when mary desired further to be instructed in this mystery, the angel tells her of his most pure and wonderful conception by the power of the holy Ghost, and should be called( as he was indeed) the son of God, Luk. 1. 29. to the 36 verse. Now a little before Christs birth, when joseph was minded secretly to put mary away, an angel likewise appeared to him in a dream, and wils him not to fear to take mary to his wife, for that which was conceived in her was of the holy Ghost; and that mary should bear a son, whom he must call Iesus, for he was to save his people from their sins, Math, 1. 19. 20, 21. This my Text therefore containeth a second reason, wherewith the angel strengtheneth joseph. And herein observe with me these particulars: First, mary shall bring forth a son. Secondly, Thou shalt call his name Iesus. Thirdly, He shall save his people from their sins. And in the third branch, which is the notation or reason of his name, observe these three parts: First, who delivers, Christ. Secondly, the delivered, his people. Thirdly, from what they shall be delivered, from the guilt, power and punishment of their sins.  
Out of the whole text in general, and for that both in Saint matthew and Saint Luke the conception, birth, natures and offices of Christ were so plainly delivered, which the Prophets more darkly saw and taught; observe with me, that Prophecies 
1. Doctrine. ( as one of the Ancients well noted) are most usually dark before the time of their fulfilling comes; then he that runneth may read them, then they speak clearly, Hab. 2. 3. These prophesies at the first are like the dayes dawning; when they come to be fulfilled, they are like the sun in it strength. In Gen. 3. 15. The seed of the woman that should break the Serpents head, is promised In Abraham all nations shall be blessed, Gen. 12. 3. Shiloh the son of the secondine shall come, Gen. 49. 10. A virgin shall conceive and bear a son, Esa. 7. 14. which the malicious Iewes would haue rendered, A young woman shall conceive, which can be no sign or wonder, as this was given to Achaz. The righteous branch of david, is promised, who shall reign and save judah. The Lord our righteousness, jer. 23. 5. 6. To these places some add 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, under general terms. Yet I confess that jacob in Gen. 49. 10. shows the time when this should be, namely, when the distinction of the Tribes should cease, or rather, when the sceptre should depart from Iuda. And in Daniel 9. 24. Seuentie seuens( Heb. Neethuck) are prepared out to the coming and killing of the messiah, yet the Church might then; as the godly learned still do something vary about the just calculating of the times. I confess also that in Micha 5. 2. Bethelem the birth-place is foretold: but Michah saith, Thou art little; and matthew 2. ver. saith, Art not little. First, it was a little hamtlet in quantity, great in quality, honoured with the birth of the Messiah. Secondly, Augustine would haue Michah red with an interrogation, thus, Art thou little? No, Thou art not little. Thirdly, Iunius in his Parallels saith, that S. matthew 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 clearly designed. All these sweet and comfortable places of the Prophets came not near the clear manifestation of Christs birth and incarnation, delivered to mary, Luke 1. 26, 27. to joseph here, Math. 1. 19, 20, 21. to the shepherds, To you a saviour is born in the city of david, Luk. 2. 11. Behold( here present) the lamb that taketh away the sins of the world, joh. 1. 29. Old Simeon in Luk. 2. 30. saith, Now mine eyes haue seen {αβγδ} thy salvation. Now Hanna speaketh plainly of him to all that waited for salvation in jerusalem, Luk. 2. 38. Will you know by what means these prophesies do speak so plainly, when they are a fulfilling, or already fulfilled? It pleaseth God sometimes to raise up men of prophetical spirits to point out these things as they are a doing, as in the former examples of John, Simeon and Hanna it appeareth. At other times when these extraordinary means do cease, he giveth to his Church excellent instruments of his glory, to make plain the dark mysteries of the Prophets, being men mighty in the Scriptures, Acts 18. 24. or like that angel standing in the sun, revel. 19. 17. signifying some worthy persons fitted to that work.  
Now the cause and reason of this difference in the revealing of Gods will to his Church, is to be fetched from the most wise dispensation of almighty God, working all things according to the council of his will, Ephe. 1. 11. and appointing fit times to every purpose under the sun, Eccles. 3. 1. The Lord appointed that in the fullness 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. even then when Christ was exhibited, hereby to bring greater glory 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 clearly by his son, Heb. 1. 2. Christs time must be honoured with abundance of knowledge, as the waters do cover the sea, Esa. 11. 9. Now little and great are to know God, jer. 31. 34. again, the infancy of the Church was under tutors, and was held in bondage of the elements of the world, Galat. 4. 2●. It must for a time be fed with milk, 1. Cor. 3. 2. must be taught as it is able to hear, Mark 4. 33. And therefore that prophesy of Antichrists fall, as some think; or the Turks overthrow, as others suppose, was shut up and sealed till the end when it should be fulfilled, Dan. 12. 9. He that withheld the Popes rifing, and was therefore to be removed to Constantinople, is now clearly known to be the roman Emperour, 1. thessaly. 2. 2. 6. This made Balaam( as some probably do imagine) to cry out, Who shal live when God shall do this? when Assure, that is the turk that afflicted. Eber the Iewes, shall be destroyed, Numb. 24. 23, 24. which Monsieur Taffin the French commenter on the revelation, supposeth to be these. The first, the Greekish Emperours and Churches vehement protestations against the Popes idolatry 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 sixth, wickliff our countryman. The seventh, John hus and jerome of Prague. And we must not think but that the Prophets did dive into the knowledge of these deep things, and had most of them, if not all, especially those concerning Christ, revealed to them, which the very Angels stoupe down to pry into, as it appeareth 1. Pet. 1. 10, 11, 12.  
First therefore here learn and observe the cause 
1. use.  why the gospel now speaketh more clearly of Christ then before. The Prophets are compared to a light shining in a dark place; but Christ to the day and morning star, 2. Pet 1. 18. 19. revel. 2. 28. Christ is called the Sunnerising, or Day-spring from on high, Luk. 1. 78. He is chiefly so styled, I confess, as he is in himself, the true light that lighteneth every man that cometh into the world, joh. 1. 9. yet in part he is also so called, because in the time of the Messiah more clear means of faith and knowledge should be offered to the Church then ever before. Therefore the sun of righteousness 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. joh. 6. 45.  
Secondly, understand the cause also why many 
2 use.  hard prophecies, especially in Ezekiel, Daniel and zachary, and in the revelation, concerning the Iewes calling, the Popes falling, the quelling of Gog and Magog, that is, the Saracens and Turks, are more clearly known 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 been openly proclaimed, as in a public theatre, 2. Thess. 2. 8. Bellarmine and all the Whores bawds are not able to cover her filthiness, whose destruction sleepeth not, 2. Pet. 2. 3.  
Let us thankfully aclowledge our happiness 
3. use.  in respect of the Iewes, who saw Christ through the grace, lattices, and shadows of the law, Cant. 2. 9. Col. 2. 17. and let us consider how happy our eyes and ears are, that hear and see those things clearly, that many Kings and righteous men could not attain unto, Luk. 10. 23. Let us beleeue the Prophets, Acts 26. 27. Let us not despise this great salvation that is come to us by Christ and his Apostles preaching, Heb. 1. 2. 3. but let us rather beleeue perfectly in the grace of Christ, 1. Pet. 1. 13.  
Lastly, Let this reprove the gross ignorance, infldelitie 
4. use.  and profaneness of our times, notwithstanding the gracious means. It may be said of us as in John 1. 5. The light hath shined in darkness, but men love darkness better then light; yea they will not come to the light, lest their works should be reproved, joh. 3. 19, 20. Many might haue been teachers of others, but yet still haue need of milk, and must learn again the principles of religion, Heb. 5. 11. 12. Oh the corrupt ends of the world are fallen on us, 1. Cor. 10. 11.  
mary shall bear a son. What maner of son? A son conceived by the holy Ghost, as in the former verse it is alleged; and in Luk. 1. 35. the angel Gabrel telleth mary, that the holy Ghost should come on high, and the power of the most High should overshadow her; therefore that which should be born of her, should be called the son 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 son of God; and thirdly, both Maries son and Gods son, in two natures, one Christ in person, as soul and body make but one man. The first part is thus proved: the crusher of the Serpents head, the ouerthrower of Satans kingdom, our deliverer, must be the seed of the woman, not of a man and a woman, Gen. 3. 15. must be Shiloh the son of the secondine, Gen. 49. 10. In the 2. Sam. 7. 14. he is Dauids son. In jeremy 23. 5. the righteous branch of david. In the 7. of Daniel 10. 13. one like the son 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 expressly Esa. 7. 14. a virgin shall conceive. And Esa. 9. 6. a child is born to us, a son is given to vs. Which places do parallel that in Luk. 2. 7. she brought forth her first begotten son: and Rom. 1. 2. made of the seed of david touching the flesh. And to give jacob a taste hereof, he took up the very body of a man and wrestled with him, Gen. 32. 24. here was a work of God, no personal union. The second part is thus proved: Thou art my son, 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 footstool, Psal. 110. 1. Iehouah our righteousness, jer. 23. 6. Thou shalt call his name Emanuel, the strong God, with us in our nature, Esa. 7. 14. He is the Fathers equal and fellow, Zach. 13. 7. In Hose. 3. 5. the converted jew shal serve Iehouah their God, and david their King. There are Christs natures and office, as also in Ezek. 34. 23, 24. In the first of joh. vers. 18. he is the onely begotten son of God; By his resurrection mightily declared to be the son of God, Rom. 1. 4. God blessed for ever, Rom. 9. 5. For further proof hereof read 1. joh. from the first verse to the 13. and the first of John, from vers. 17. to the end, and the first Chapter to the Hebrewes. The third part is thus proved: he is Emanuel, true God, true man, Esa. 7. 14. The Word became flesh, and {αβγδ}, dwelled in our natures, as in a tabernacle, joh. 1. 14. But most plainly in 1. Tim. 3. 16. Great is the mystery of godliness, God manifested in the flesh.  
The reasons why he was true man: first, that being 
1 Reason.  our surety, Heb. 7. 22. he might suffer in our nature that had offended, and so in our stead satisfy the iustice of God, whereby he might in him freely justify us, and yet be just, as we read Rom. 3. 26. the true sense of which place cost Luther three dayes agony.  
That being in the flesh our Kinsman, as he is called 
2. Reason.  in job 19. 25. goeth my redeeming Kinsman, he might haue right to redeem, according to the law of buying a brothers land, and raising up his seed, Leuit. 25. 24. Ruth. 4. 4. jer. 32. 7. and therefore he took our seed, and not the seed of Angels, Heb. 2. 16.  
That he might sanctify our nature. He that sanctifieth, 
3. Reason.  and they that are sanctified, are all of one, namely, human nature, Heb. 2. 11. And therefore his circumcision, Col. 2. 11, 12. baptism, Math. 3. 16. resurrection, 1. Pet. 1. 3. are not onely imputed to us to our justification, 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 faithful 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 affencted with the sense of our infirmities, but was tempted in all things like to us, sin onely excepted, Heb. 4. 15. And so Christ sanctified through afflictions, became the first born among many brethren, Rom. 8. 29.  
The reasons why he was true God: first, that he might be able to overcome all our enemies. Thus 
1. Reason.  he comes as a puissant conqueror with his garment all spotted with the blood of his Churches enemies, Esa. 63. 1. 2. Being almighty to save, he delivereth us from the hands of all our enemies, Luke 1. 71. as namely, he condemneth sin in the flesh, Rom. 8. 3. he cancelleth the law, Col. 2. 14. nailing it to his cross; he triumpheth over 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 ever, Hose. 13. 14. 1. Cor. 15. 55. O Death, I will be thy death; O grave, I will be thy destruction, Hos. 13. 14.  
Secondly, that he might fully satisfy the infinite 
2. Reason.  iustice and wrath of God in giuing {αβγδ} a valuable price for all our sins, 1. Tim. 2. 6.  
Thirdly, that he might infinitely merit for us 
3. Reason.  by his obedience and death: thence it is that God is said to purge us by his blood, Act. 20. 28. his death is as meritorious as if it had been possible for the Godhead to haue suffered. Neither Adam in his innocency, nor Angels in their purity are able to merit, owing all service to God by virtue 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, job 14. 18. and in the heauens uncleanness, job 15. 15.  
Fourthly, if he had been a mere man, it had been 
4. Reason.  an accursed sin to haue trusted in him, jer. 17. 5. But Christ willed the blind man to beleeue in him, joh. 9. 35. And in joh. 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 jailer to beleeue in Christ to salvation.  
Lastly, otherwise we were accursed idolaters; 
5. Reason.  when God commandeth us 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. kiss the son lest he be angry. God commands us to pray onely to him, Psal. 50. 15. but yet Saint steven said, Lord Iesus receive my spirit, Acts 7. 59. The Father hath given all iudgement to the son, that all should honour the son as they honour the Father, joh. 5. 22, 23. And he that denieth the Son, hath not the Father, 1. joh. 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 between God and man, 1. Tim. 2. 5. like Iacobs ladder, 
1. Reason.  joining heaven 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 saviour of the Church must be a fit and convenient head, Col. 1. 18, He is the head of the body of the Church: first, in eminency, far above all principalities and powers, might and dominion, and every name that is name in the world or that to come, Eph. 1. 21. Secondly, in vicinity and near coniunction; as the husband is the wives head, and we bone of his bones, flesh of his flesh.  
First, here we haue an use of instruction many 
1. use.  ways: First, it teacheth us to observe the love of the Father in sending his son, joh. 3. 16. So God loved the world, that he sent his onely begotten Son, that all that beleeue in him should not perish, but haue everlasting life. Herein is love, not that we loved him first, but that he loved us, and gave his son a propitiation for our sins, 1. joh. 4. 10. Secondly, it teacheth us Christs obedience to his Father and love to us, He became obedient even to the death of the cross, Phil. 2. 6. 7. yea when we were his enemies he died for us to reconcile us to his Father, Rom. 5. 8. Thirdly, it teacheth us the dignity of Christians, becoming Christs kinsman, he taking our nature, and not the Angels seed, Heb. 2. 16.  
Secondly, it confuteth and condemneth the wilful 
2. use.  jew refusing Christ, saying,( Luk. 19. 14.) We will not haue this man to reign over us; and crying to Pilate, We haue no King but Caesar, John 19. 15. They killed the Lord of life, and desired a murderer to be given them, Acts 3. 14. 15. Therefore the Lord hath justly destroyed their city, and given his vineyard to other husbandmen, Math. 21. 41. And so jerusalem lieth trodden down of the Gentiles, till the fullness 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 fullness of the jew 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 veil of Moses law, ignorance and infidelity, 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 look on Christ-whom they haue pierced, and grievously mourn for their former obstinacy. That the Iewes shall be called, besides Saint Pauls express words, Rom. 11. 25, 26. when the fullness of the Gentiles shall come in, then the jew shall come in, that all Israel may be saved, I prove by this argument, that many times in the Prophets the Iewes calling and the Gentiles conversion, as two distinct mercies, are jointly promised. In Ierem. 3. 17. They shall call the city jerusalem, the throne of the Lord, and the Gentiles shall flow to it. In jer. 16. 19. the jew shall aclowledge God to be his strength, and the Gentiles shall say, their fathers inherited lies. In the 21. Chapter of the revelation, verse 24. by the Gentiles coming to Ierusalems light, and the Kings bringing their glory thereto, is not meant that the gentle believing states shal be subiects to the jews, but rather shall join with them in the holy embracing of Christ, and shall rejoice with them for their conversion, if that Chapter be to be understood of the Iewes calling, for there are but four 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 joined together, which yet is not fulfilled, for they haue not yet jointly acknowledged david Christ their King. At that time I will be the God of all the families of Israel: and, I heard Ephraim lamenting thus, jer. 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 cliffs of the Caspian hills place themselves in Tartary and China. Secondly, it condemneth the Saracens and Turks, who pretending the honouring of the one true God, dishonour the son, which is to forsake God and all true religion: He that honoureth not the son, honoureth not the Father, John 5. 23. and he that denieth the son, hath not the Father, 1. joh. 2. 13. Theodosius seeing his young Caesars neglected, by a reverend Bishop was taught thereby to maintain Christs honour. Thirdly, it condemneth many sorts of heretics, as first the Marcionites and Manichees, who dream that Christ had a fantastical body onely in show, because Philip. 2. 8. he was in shape like a man; so in the sixth verse of the same Chapter, he was in the shape of God; and Heb. 1. 3. he was the engraven form of his Fathers person, and yet true God as true man. Or that he had a body from heaven, not from the Virgins womb, because 1. Cor. 15. 47. the second man is the Lord from heaven, that is Christ, even as God filling heaven, is said to descend from heaven, in taking our nature on him, joh. 3. 13. Fourthly, it condemneth Apollinares, the father and the son, who confessing a body, denied a soul to Christ; and the Monothelites, condemned in the sixth general council, with Honorius Romes Pope for averring but one will in Christ, in Math. 26. 39. 40. My soul( saith Christ) is heavy to the death: and Thy will, not mine be fulfilled. Fiftly, it condemneth Ebion and Cerinthus denying Christs deity, against whom John wrote his gospel, 1. joh. 1. 2. And the Arrians, who will haue Christ to be called God, either in respect of his office, when that place joh. 10. 34, 35, 36. à minore ad maius proveth 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 invisible 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 gloss out of Prou. 8. 22. He created me, {αβγδ}, for he possessed me, Heb. qanani. yet {αβγδ} signifieth to possess an island. sixthly, it condemns Nestorius Patriarch of Constantinople, who held that Christ as a pure man onely was born of the Virgin, and did make one person of his humanity, and another of his deity; he was condemned in the third council of Ephesus, where in the first Canon they confess whole Christ to be {αβγδ}, the son 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 human nature had no subsistence till the Godhead took it; like the Thistletoe incorpoarted into an apple three. In this respect in Luke 3. the last verse, Christ may also be called the son of God, as the council of Franckfort long since decreed. Lastly, it confuteth Eutiches an Abbot of Constantinople, living 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 council of Constantinople, whose true scholar was the german Vbiquitarie John Brentius, who would haue Christs human nature to be every where with his deity, 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 joh. 12. 32. Christ will draw to him {αβγδ}, all things, that is, all the elect.  
Thirdly, here we haue an use of consolation: it is news of great ioy, that to us is born a saviour so long expected, Luke 2. 10, 11. whom with Simeon we may embrace with the arms of faith, Luk. 2. 28. In the fullness of time God hath sent his son made of a woman, Gal. 4. 4. at the precise time pointed out by Daniel, Dan. 9. 24. the evident truth of this place hath wrung a confession from the blind Iewes, that Christ was then born, but hide himself hitherto in a Paradise; abusing that place Cant. 7. 5. The King is held in the galleries. They keep their doors open the Passeouer even, hoping that he will come to them that night; but this is their dotage, with their pickled leviathan, Psal. 74. 14. and playing leviathan, Psal. 104, 26. with their great Behemoth, great ox, great bide, 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 think also that the incese burning was on the seventh month, on the feast of Reconciliation, Leuit. 16. 12. and therefore will haue John to be born at midsummer, and Christ at mid Winter; for that joh. 3. 30, John saith, He must increase, and I must decrease. You see Pope gregory the 13. had good reason to alter the yeares account, and to keep his Christmas just about the shortest day of the year. Others think the deepest of Winter an unfit time for the people to travell to be taxed at Augustus his command; and that the shepherds watch not their flocks in Winter, Luke 2. 1, 2, 3, 8. Others finding Christ to be about thirty yeares old when he began to preach, Luke 3. 23. and was to be killed about the midst of the week mentioned in Daniel 9. 27. and Christ kept but three Passeouers after his baptism, besides that wherein he suffered; and therefore think the latter time of Summer: other the Spring to be the time of Christs birth. whensoever it was, the memory of it deserveth a Feast religiously to be kept, though the Apostles ordained it not, but the Lords day onely, 1. Cor. 16. 2. revel. 1. 10; and the resuriection of Christ might put us in mind of the rest. Perkins in his problem affirmeth, that it began to be kept about 400 yeares after Christ; and that the epiphany 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 calendars of january after the Pagans maner.  
Let us be exhorted to kiss the son, Psal. 2. 12. 
4. use.  let us beleeue in this son of God, John 9. 25, 26. for the remission of our sins, Acts 2. 37, 38. and our eternal salvation, Acts 16. 31. He that believeth not, is condemned already, John 3. 1836. and he that believeth not, the wrath of God abideth on him. Let us love him also that loved us first. Faith and love are Christs chief commandement, 1. John 3. 23. Christ my love, saith Ignatius, going to his martrydome at Rome, said, Christ my love is crucified. Faith must be working through love, Gal. 5. 6. Herein is our love perceived in keeping Gods commandements, 1. John 2. 5. The Gospel is preached to bring men to obedience of faith, Rom. 1. 5. Rom. 16. 26. As {αβγδ} is both infidelity and contumacy, so true faith hath confidence& obedience. Heb. 11. 8. jer. 2. 21. 23. By faith Abraham offered his son.  
In Esa. 9. 6. His name shall be called wonderful. In jer. 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 used impersonally: the French translation cometh near to the original, On appellera.  
But to this 7. of Esay, the Iewes object thus: Your Christ is not called Emanuel, and therefore is not the true Christ.  
We answer, that there is a difference between proper names and other additional titles of honor. Our Noble men haue proper names and titles of honour too: and so we answer wrangling Onuphrius, that Pope Joan might properly be called johannes Anglicus, John English, and might by birth be of Ments. John Scot by name may be by birth or nation a true Englishman. In Luke 1. 30. the angel telleth mary, {αβγδ}, Thou shalt call him. In this my text so speaketh the angel to joseph, Thou shalt call him. Hence we may observe, that The right of naming children lieth in the parents, which with their consent may be derived to others, yet so, that good names be given. So Abraham called his son of the promise Isaac, laughter, ioy, Genes. 21. 3. So Iacobs wives gave holy significant names to their children, Gen. 29. 31. So was Samson name, judge. 13. 14. So Hanna called her son Shemuel, I haue asked him of God.  
The first reason, God and nature hath invested 
1. Reason.  parents with this right; therefore Gabriel Luk. 1. 13. bids zachary to name his child: and vers. 60. 62. the mother challengeth her right, and the father writes plainly, His name is John.  
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 gossiping did contract spiritual affinity, hindering marriage, and forbade parents to be Witnesses to their own children: but let us think that we haue borrowed our custom of Witnesses at the Font, from the ancient Christians, who in time of persecution if their parents were murdered, trained up their children in Christian Religion.  
This condemneth the carelessness of some parents 
1. use.  and gossips, who give heathen names, as Hector, Hercules, Penelope, Ama, Rose.  
Let parents, consulting with their Witnesses, give holy significant names, that their children may 
2. use.  walk in the steps of holy men and women.  
Iesus is an Hebrew name, signifying a saviour, of ioshang, whence that prayer Psal. 118. 24. is borrowed, 
4. Doctrine.  Hoshannah, save I pray; which the children in their acclamation gave unto 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 story of the evangelists, he is usually called Iesus, Luke 24. 19. and in the entrance of all Pauls Epistles this name Iesus is prefixed.  
The first reason of this most proper name of our Lord, is, because according to his name he is a true 
1. Reason.  saviour, as in our text the angel teacheth us; and as Beza well observeth against the jesuits, this word saviour principally belongeth to Christ as God almighty to save, Esa. 63. 1. and therefore the believers were called at Antioch Christians, not Iesuites, Acts 11 26.  
Secondly, there is no saviour but Christ, Esay 
2. Reason.  43. 11. I, even I( saith Christ) am the Lord, and besides me there is no saviour: and Acts 4. 12. There is no other name given under heaven whereby men must be saved, but the name of Iesus.  
The Papists are here reprouued for abusing this 
1. use.  name many ways. They dedicate a mass to the bare name Iesus, giuing divine worship to it; for which Doctor Fulke reproveth them on Phil. 2. 10. They thought with the Iewes, as the word Iehouah did anciently work miracles, so the word Iesus doth cast out divels, like the Exorcists in Act. 19. 13. This word is much abused in their Ladies rosary, and other charming prayers, Iesu, Iesu, Iesu, mercy, to the number of nine: numero Deus impair gaudet.  
Secondly, the Iesuites are taxed for refusing the ancient name Christians, Acts 11. 26. who from their 
2. use.  Founder Ignatius Laiola the Spanish Iame soldier, 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 item, 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 us beleeue in Iesus to salvation, Acts 
3. use.  16. 31.  
In the notation or reason of his name, observe first the person saving, He: secondly the persons saved, his people: and thirdly from what, from their sins. Who are his people whom he doth save? first the Iewes, whom he foreknew, Rom. 11. 2. secondly the Gentiles, I haue other sheep which are not of this fold, John. 10. 16. and Christ was not onely to die for the Iewes, but together in one all the dispersed children of God, John 11. 52. Out of these circumstances put together, arise two Doctrines: the first, Christ saveth all his people from their sins. And, Christ 
2. Doctr.  onely saveth his own people, and none else. That Christ delivereth his people from their sins, it is strongly proved by these Scriptures: By the blood of the covenant 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 delivered to death for our sins, and rose again for our justification, Rom. 4. 25. He is our wisdom, righteousness, sanctification, redemption, 1. Cor. 1. 30. And thus God through Christ for his own Names sake blotteth out all our transgressions, Esa. 43. 25. Will you know how he delivereth us from the hands of all our enemies, Luke 1. 71. He is God almighty to save, Esa. 63. 〈◇〉. He hath the keys 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 us triumphed over the hellish principalietes and powers, Coloss. 2. 15. again, he hath saved us from his Fathers iustice, by giuing him {αβγδ}, a valuable price for our sins, 1. Tim. 2. 6. By his blood we haue redemption, Ephes. 1. 7. Col. 1. 14. 20. In his own body he hath born our sins on the three, 1. Pet. 2. 24. By his stripes we are healed; the chastisement of our peace was laid on him, Esa. 53. 5. He became a curse for us, that we might be blessed, Gal. 3. 13. yea sin for us, that knew no sin, that we by him might be made the righteousness of God, 2. Cor. 5. 21. He fulfilled the law for us, 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, serving the Lord in newness of spirit, Rom. 7. 4. 6. Gal. 2. 19. He came to destroy the works of the divell, 1. joh. 3. 8. So that though sin remain, yet it doth not reign in us, Rom. 6. 12. Yea the time approacheth 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 gives us to his son, by him to 
1. Reason.  be saved, John 10. 29.  
Secondly, Christ became our surety, Heb. 7. 22. That which was impossible to us, Christ hath done for us, Rom. 8. 3.  
This Doctrine affordeth to us two arguments of 
1. use.  Christs deity. First, he saveth from sin, therefore is God, Math. 9. 34. Secondly, the Church is his people and his seed: When he shall make his soul an offering for sin, he shall see his seed, Esa. 53. 10. Christ is the Churches Lord, and therefore she must worship him, Psal. 45. 11.  
Let this condemn the Papists that seek for other 
2. use.  saviours besides Christ; when Christ hath not made men, Angels, or ourselves our saviours, but he alone in himself hath purged us from all sin, Heb. 1. 3. The Iewes establishing their own righteousness, left Christs, Rom. 10. 3. 4. so do they that follow lying vanities, for sake their own mercies, jonah. 8.  
Let us sing with the holy Martyr at windsor of 
3. use.  the Virgin( as of other Saints) Non saluatrix, non mediatrix, she is no saviour or Redeemer. And with the holy Martyr in the fire, None but Christ, none but Christ. He is our sufficient Mediator and saviour, the propitiation for all our sins, 1. John 2. 1.  
Let our souls magnify the Lord, and let our spirits rejoice in God our saviour, Luke 1. 47. There is born to us an all-sufficient saviour, Luke 2. 10, 11. by him our sins are driven away as the mists, yea cast into the bottom of the sea, Mica 7. 19. For his sake the sin of judah being sought shall not be found, jer. 50. 20. There is no purgatory no hell to them that die in the Lord, they rest from their labours, revel. 14. 13. If with Simeon their eyes do see their salvation, they may sing, Now lettest thou thy seruant depart in peace, Luke 2. 29. 30.  
Christ saveth his own people, none else, not one reprobate. 
6. Doctr.  He saveth his own people, whom he foreknew, Rom. 11. 2. the elected Iewes and all the dispersed children of God, John 11. 52. John 10. 16. Christ layeth down his life for his own sheep. John 10. 11. 27. 28. The reprobate are not his sheep, joh. 10. 26. that beleeue not. For his elect he doth sanctify himself, that is, prepare himself to death, joh. 17. 19. Christ gave himself for his Church, Ephes. 5. 25. By his blood he hath purchased his Church, Acts 20. 28. He delivereth his from this present evil world, Galat. 1. 4. He loved me( saith Paul) and gave himself for me, Galat. 2. 20. Who gave himself for us, that he might redeem us from all iniquity, Titus 2. 14. Who hath washed us from all our sins, revel. 1. 5. This is my blood, which is  shed for you and for many, for the remission of sins, 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 surety, Heb. 7. 22. Thirdly, the Father could not but accept his sweet smelling savour, Ephes. 5. 21. as both a sufficient and efficient cause of salvation to all for whom he died. We conclude therefore this point with Zechariah, Luke 1. 70. He hath visited and redeemed his people; believing that Christ is the saviour onely of his own body, Ephes. 5. 23. And this he hath performed, first as a Priest offering himself 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 us eternal redemption, Heb. 9. 11. Secondly, he was also the sacrifice, He offered himself, Heb. 9. 25. We are bought by the precious blood of Christ, a lamb without spot or wrinkle, 1. Pet. 1. 19. Thirdly, Christ is the Altar too: We haue an Altar, whereof they haue no right to eat, which serve the Tabernacle, that is, the vnbeleeuing Iewes, Heb. 13. 10. But let us weigh and examine some arguments further to prove this point.  
The first argument shall be drawn from the 
1. Reason.  proper notation of the Hebrew verbs, that signify to redeem. Though Padah and gaal jointly signify to redeem, yet padah more properly signifieth to redeem by a price, or, to give body for body, as {αβγδ} in greek doth. So did Christ give his body and soul 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 gave {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 war is done by giuing body for body. Thus david would haue died for his son absalon, 2. Sam. 18. 33. and judah would haue been 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 money. Thus the poor 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 deliver by power out of enemies hands, as the valiant Iudges did deliver the oppressed Israelites out of the hands of their oppressors; as Christ is said to deliver us from our enemies, Luke 1. 71. and job calleth Christ Gaeli, his redeeming Kinsman, job 19. 25. Now Christ never either by the blood of the covenant, Zach. 9. 11. nor by his power delivered the vnbeleeuing reprobates from Satans bondage, nor from Gods iustice; they are still in the bands of iniquity, 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 justification, which implieth redemption, with other saving graces, are linked together with a more then an adamantine band by Paul Rom. 8. 30. and our Lord Christ, John 10. 11. 15. 29. sheweth that he death for his sheep which his Father hath given him, that is, which are elected; and joh. 6. 30. he loseth none whom the Father giveth him. But Arminius borroweth from Damasen and the school theology a will of God antecedent and consequent; which antecedent will, some learned Papists call a velleity, 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 using 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 aclowledge but one true unchangeable election, The foundation of God remaining sure, having this seal, God knoweth who are his, 2. Tim. 2. 19. and dare affirm that election is the proved cause as of our salvation, so of our holinesse, Ephes. 1. 3, 4, We are elected to be holy. And Paul seeing the faith of the Thessalonians by the fruits and effects thereof, says, 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 loved. What greater 
3. Reason.  love then this, that a man should lay down his life for his friends, John 15. 13. Herein is Gods love commended, in that Christ died for us being his enemies, Rom. 5. 8. He loved me, and gave himself for me, said Paul, Gal. 2. 20. Christ loved us, and washed us from our sins, revel. 1. 5. But what saith the Scripture, Mal. 1. 2, 3. Rom. 9. 11. jacob haue I loved, 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 given me, Esa. 8. 18. They that are redeemed by Christ, Esa. 1. 5. they that wait for the benefit of their redemption, Rom. 8. 23. the Spirit of Adoption crying Abba, Father, Rom. 8. 15. sealeth them up to the day of their redemption, that is, the enjoying of the fruit of it, Ephes. 3. 14.  
The fift reason is thus: If vnbeleeuing reprobates be sufficiently redeemed, then they are sufficiently 
5. Reason.  justified; for the blood and obedience of Christ the price of our redemption, is also the material cause of our justification; and therefore redemption and justification in some respects are all one; onely more properly Christ is said to redeem, and the Father to justify us, that is, to acquit us from our sins 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 sixth argument: For whom Christ died, their sin, curse and punishment he 
6. Reason.  transferred on himself. He bare our sorrows, was wounded for our transgression, Esa. 53. 4, 5. He became a curse for us, Gal. 3. 13. He became sin for us, 2. Cor: 5. 21. In his own body he bare our sins, 1. Pet. 2. 24. because he was our surety, Heb. 7. 22. If Christ had born the sin and punishment of Iudas and Cain, how would God in iustice lay it on them again?  
If Christ died for every particular man, he must 
7. Reasons  haue been preached to all, that by the gospel preached, the instrument of faith, Rom. 10. 14. they might haue been invited to faith; but before Christ it was not preached to the Gentiles. In times past he suffered all nations to walk in their own ways, 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, never heard of Christ: and by the iudgement of the learned, the gospel 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 coming 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 subject to the roman Empire. God and nature do nothing frustrate in vain; but it were a vain 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.  sin to justification; 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 works, Heb. 9. 14. And the one oblation of Christ doth consecrate for ever those that are sanctified, Heb. 10. 24. By Christ we are both ways delivered from this present evil world, Gal. 1. 4. By his death we are justified, so also delivered from the vain conversation of the fathers, 1. Pet. 1. 18. Thus repentance as well as remission of sins, Acts 5. 31. He died for all, that they that live should not hence forth live to themselves, but to him that died and rose again for them, 2. Cor. 5. 15. We are butted with Christ, and with him raised up to newness of life; being planted with him to the likeness of his death and resurrection; we are alive by Iesus Christ, and dead to sin. Rom. 4. 5. 11. Yea we died both to the condemning and provoking 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 schoolmaster brings us to Christ, Gal. 3. 24. Thus we suffer with Christ, and begin to cease from sin, 1. Pet. 4. 1. The son making us free, we are free indeed, joh. 8. 36. But the vnbeleeuing reprobates are the bondmen of corruption, 2. Pet. 2. 19. and lye in Satans snares, 2. Tim. 2. 26. and so are not redeemed.  
In a word let us hear the ninth argument: If Christ died sufficiently for a real and actual impetration 
9. Reasons  of the pardon of all and their full reconcilement, then he was given to all: but in Esa. 9. 6. To us the elect onely a child is born, and to us a son is given; and to us, 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 severed; for whom he advocates, for them he died; and so on the contrary. Christ the righteous is our advocate, who is a propitiatory sacrifice to obtain mercy for our sins, 1. John 2. 1. Christ dying and interceding at Gods right hand are put together, Rom. 8. 32, 33, 34. so Christ once offering and perpetual interceding for us are joined together, Heb. 9. 24, 25, 26. Now Christ in joh. 17. 9. prayeth for his Church onely, not for the world. And whereas blind ignorance doth idly object, that Christ prayed for his enemies, Luke 23. 24. Father forgive them, they know not what they do; Christ here expressly 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 fruit of this prayer in the conversion of many thousands after by the Apostles, Acts 2. 41. and 4. 4. As Saint stevens prayer( Act. 7. 60.) made way for Pauls conversion, Act. 24.  
The eleventh 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 body of sin destroyed, Rom. 6. 6. but also in Gods esteem and account, and in respect of the fruit are crucified with Christ, {αβγδ}, we are nailed to the cross with Christ, Gal. 1. 10. not that our sufferings do add to the merit of Christs sufferings, as the blind Papists do falsely collect out of Col. 1. 24. but we are as fully saved as if we had with Christ been nailed to the cross: but this cannot be spoken of any reprobate.  
The twelfth argument thus: They that Christ 
12 Reason.  died for, can never perish; but all vnbeleeuers perish. Rom. 8. 34. Christ died for us, who shall condemn us? Christ loseth none that the Father gave him; and the Father is stronger then all, joh. 10. 27, 28, 29. Christ keepeth all that are given him, none lost but Iudas the lost child, John 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 saved, his death in part is not effectual, but this is blasphemy. Why would not God save all? O vain man! why did he not make many worlds? because he would not, Psa. 115. 3. he hath vessels of iustice, as of mercy, Rom. 9. 22, 23.  
Now let us see the iudgement of the most judicious divines, but so as Augustine red Cyprians letter, and would haue his own received, not as canonical, but examined by the canonical Scriptures. First let us hear the council of Dort, assembled against this and the like errors, thus speaking. 1. God both merciful and just, requireth for sin not onely temporal punishments, but also eternal both of soul and body. Secondly, Seeing we could not make satisfaction, God of his infinite mercy hath given his onely begotten son to become surety for us, who that he might satisfy for us was made sin and a curse on the cross for us or in our stead.[ Note for us 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 sins, of infinite price and value, abundantly sufficient to expiate the sins of the world.[ They say not, that it was given to expiate the sins of reprobates, but onely they show the worth of it in itself considered.] Fourthly, they say truly, that the greatness of the value proceedeth from the worthiness of the person suffering, both God and man; and from the sufferings of Gods wrath and curse. Fiftly, All are called by the gospel outwardly( where it is preached) without distinction. sixthly, That men beleeue not nor repent, proceeds from proper fault, not from any insufficiency of Christs sacrifice. seventhly, They that beleeue and are freed by Christs death from sin, obtain this benefit by grace alone, which he oweth to no man. Eightly, God willed Christ by the blood of the cross, whereby he was to establish a new covenant effectually to redeem of every people all them, and them onely, who from eternity were elected to salvation, and to bestow faith on them, which( as all other saving graces) he purchased further by his death. Then they condemn the errors of them who teach, that God ordained his Son to the cross without a certain& determinate council of saving particular persons: secondly, those that say, Christ did not merit as salvation so faith to apply the death of Christ: thirdly, they condemn the distinction of impetration and application; as if Christ had by his death sufficiently obtained pardon for all men, and did deny them faith to apply it.  
Secondly, the propositions disputed on before Beza and Faius at Geneua, pag. 184. of the worthiness and effectualness of the sacrifice of Christ, opposed to the weak, unperfect& unsound grounds of them that take on them the protection of the reprobates. After this title they thus begin: Christs sacrifice is the sufficient, effectual, propitiatory oblation of Christ, accomplished according to the eternal counsel of God, for the sins of all the elect: secondly, hereof are two parts, prayer, John 17. 12. Heb. 5. 7. and offering of the body, Heb. 10. 12. tied with a sure bond that cannot be severed: thirdly& fourthly, first they prove 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 soul an offering for sin, was to see his seed, that is, his Church, Esa. 53. 10. 12. He bare the sins 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 real and actual blotting out of the same: Rom. 8. 3. He condemned sin in the flesh. Sixthly, Christ laid down his life for his friends, John 15. 13. The blood of Iesus maketh entrance into heaven for the elect only, Heb. 10. 19. seventhly, they city Nicens Creed, Who came down for vs. Athanasius his Creed, And for our salvation. Eightly, no councils confession saith, He died for all, elect and reprobates. Augustine saith, Christ taking soul and body, purgeth soul and body of all believers. Ninthly, if Christ died for reprobates, these absurdities would follow: first, Gods decree had been weak: secondly, Christ had not attained to his purposed ends: thirdly, therefore( say they) we testify before God and his whole Church, that that forged lye wanteth ground, that Christ should also die for the reprobates, and that men are condemned for infidelity alone. In that phrase, Christ died for all sufficiently, as the schoolmen speak, appeareth to be a hard form of speech. For if thou either respect the counsel of God, or the effect of his passion, or both, no ways hath he died for the reprobate. Otherwise we confess that the oblation of Christ is of great force, that it might haue been sufficient to haue satisfied for infinite worlds( if so many had been,) much more for every singular man, if God would haue had compassion on all, or had sent his son 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 tells us, that all catholics beleeue with Saint Paul, that as Christ died for all men in general, so for every man in particular, of his exceeding great love towards mankind. But tell us further M. Bishop, was that all that Saint Paul meant, that Christ loved him as all men, that he died for him as he died for all men; was this Pauls faith? Christ loved me as he loved 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 pattern of all reprobates it is set forth to us: and might Esaw say as well as Paul, He loved me, and gave himself for me? Augustine in the first of those articles that were falsely imposed on him, saith, In respect of the greatness and power of the price, it is the redemption of the whole world, yet questionless the property 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 ability to save all, and therefore should be offered in differently to all; yet in love he payed this price onely for them, to whom in love he intended fruit and benefit thereby. If he had loved all, he would haue paid it for all; but joh. 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 saved. Lastly, thus properly therefore to speak of the intendment of Christs death; he died not generally for all, but onely for them that were to be saved thereby. For the elect then, Christ hath died in a peculiar and special wise, to give to them the benefit that should arise by his death; for them onely hath he given himself in love, with a purpose to make them partake of his love.  
Fourthly shall follow Doctor Reinolds, who was not onely a left-handed Ehud, judge. 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 apology 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 salvation of all, but yet it hath not efficacy by reason of an impediment; yet he intends onely the dignity and greatness of the value in itself considered, not that it was really given to redeem all: and then he proveth that Christ did offer up himself both sufficiently and effectually for his elect onely, out of 1. John 2. 1. Christ was made a propitiation, not onely sufficient, but effectual for his elect: For propitiation( saith he) is to make one that was angry merciful unto us; as Heb. 8. 12. {αβγδ}, I will be merciful to their sins. It would haue been a could comfort for joseph in Egypt to haue said to his brethren, There is corn 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 schoolmen, lib. 3. dist. 18. teaching of the death of Christ, saith thus, Meruit nobis, He hath merited for us by his suffering of death and passion, and entrance unto Paradise. again, Meruit membris, He hath merited for his members redemption from the devil, from sin and the punishment, and the vnlocking of the kingdom.  
Lastly shall follow my gathering host, judge. 9. Caluin. Instiut. lib. 2. sect. 15. Our Mediator by his holinesse doth recover God to us, by the sacrifice of his death he hath blotted out our guiltiness and satisfied for our sins. Out of Esa. 53. 10. Asham, He gave his soul a satisfactory oblation for sin for vs. Out of Gal. 3. 13. made a curse for vs. To this end he citeth Deut. 21. 23. 1. joh. 3. 14. Numb. 21. 9. And in Sect. 7. there is a double benefit by Christs death propounded to us; first, deliverance 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 sins. Kickerman 343. Christs death is a ransom to expiate all sins. Beza on 2. Cor. 5. 15. It is sufficient to saueall. Perkins Golden chain, It is a price sufficient for all; he saith not, a price given to God to satisfy for all mens sins. Zanchie on Ephes. 1. 7. hath the words of sufficiently and effectually, which must be understood out of Augustine, onely of the greatness of the value, not that it was intended by the Father or Christ to be given as a ransom for any but the elect. Let Molines interpret all these: It is sufficient to save all that beleeue; all men if they would beleeue, no insufficiency in Christ, mans infidelity the onely fault. The sun 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 sun. Hippocrates taught all Greece and Italy physic, that is, all that were taught physic were taught by him: so 1. Cor. 15. 22. all are said to be made alive by Christ, because that all that are alive, are alive by him; so all are reedemed by Christ, because all that are redeemed, are by him alone and none other redeemed. M. bains on joh. 3. 16. saith, that Christ died not for all mankind but for his sheep, joh. 10. 15. I lay down my life for my sheep. pag. 4. and pag. 33, 34. explaining the true sense of 1. joh. 2. 2. Heb. 2. 9. 1. Tim. 2. 6. 2. Cor. 5. 15. he affirmeth that all mankind is not meant by the terms world and all: there showing a threefold universality; first, of good and bad, as a 2. Cor. 5. 10. All must appear before Christs tribunal. Secondly, of all evil persons in this world, joh. 17. 9. I pray not for the world. Thirdly, an universality of all believing ones, who are the elect; and this Ambrose calleth a special universality. In this sense Christ died for all, namely, elect believers.  
The first use of this doctrine is to comfort all 
1. use.  that are engrafted into Christ their Redeemer, in whose heart he dwelleth by faith, Ephes. 3. 17. To them there is no condemnation, Rom. 8. 1. their sin he hath condemned, Rom. 8. 3. to them the law is canceled, Col. 2. 14. for them all principality 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 justifying them, no body can condemn them for whom Christ hath died, Rom. 8. 33, 34.  
let the redeemed of the Lord, in the second places, 
2 use.  praise him, and confess his goodness, Psal. 107. 2. Let us with the 24 Elders in Reuelat. 5. 9. sing a song of praise to the lamb who was slain, and hath redeemed us to God by his blood; and by himself hath made us Kings and Priests to our God. He gave himself for us, that he might redeem us from all iniquity, and purifis us to himself to be {αβγδ}, a peculiar people, zealous of good works, Tit. 2. 14. Segullah, a choice treasure, Exod. 19. 5. We are bought with a price; let us therefore glorify God in our souls and bodies, which are Gods, 1. Cor. 6. 20.  
This doctrine consuteth the old errorof universal 
3. use.  redemption, renewed and revived in our dayes: first Pelagius our British Bangor heretic took away original sin, 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 council of Arles, as Caraza thinketh, held under lo the first and Martian the Emperour, decreed, that Christ died for all men, that is, for all that are saved; that none can save themselves. Now the Semipelagians joining nature and grace together, like our Papists swarming in Aquitane of France, caused Prosper to writ 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 took up this error; the Lutherans seconded them; the Dutch Arminians pass them. One absurdity being granted, many follow; so many errors do accompany this grand one, as by the Arminians may appear: First, they say, that God first decreed to sand his son to save all mankind; and that by the antecedent will of God Simon Magus and Simon Peter were equally delivered under a condition of believing. This is false; for if God had decreed to save Simon Magus by Christ, he had been verily saved: for what God decreeth before all times, that in due time he aceteth. Known to God are all his ways from the beginning, Act. 15. 8. Gods counsel doth stand, he doth whatsoever he will, Esa. 46. 10. Gods foundation resteth sure, not standing on mens uncertainties, 2. Tim. 2. 19. The names of the elect are written in heaven, 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 universal redemption, a general covenant between God and all mankind, not a special covenant between God& Christ& the elect: and to prove this, they do wrest Gen. 3. 15. where by the Seed they will understand all mankind, and not Christ. Now the covenant there, is made with them that are onely bruised in the heel, which are the Church, not with them that are fully killed by the divell. This covenant of grace and mercy in the promised seed, is renewed to Abraham, Gen. 17. 7. to Israel jacob, 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 firm 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 believers are onely called the heires of promise, Heb. 6. 17. The Author to the Hebrewes, Heb. 8. citeth the words of jeremy 31. chap. 33. verse, That is the covenant that I will make with the house of Israel, After those dayes, saith the Lord, I will put my laws into their minds, and writ they shall be to me a people. In these words the covenant and the persons between whom it is made are laid down; whence I thus argue: All with whom God maketh a covenant in Christ, are sanctified with grace and holy knowledge; The vnbeleeuing reprobates want these things; therefore there is no covenant made with them.  
To this their general covenant they add, first, that God giveth sufficient grace, though not effectual to all men, yea to the heathen before Christ, because Act. 14. 17. he left not himself without witness; which place proveth not this point, but that God did give them a taste of his good providence, filling their hearts with food and gladness. Again, how can God be said to give all men sufficient grace, when all the nations yet haue not heard nor shall hear the gospel the means of grace, till towards the end of the world, Math. 24 4. when the Gospel shall be preached to all nations, then cometh the end; and when Moses in Deut. 29. 4. thus speaketh to the Iewes that long enjoyed the means, Yet the Lord hath not given you an heart to conceive, eyes to see, or cares to hear to this day. again, they hold that God is bound to give power to beleeue and to perform the condition of this covenant of grace. Arnoldus the Arminian thinketh it unreasonable to bid a man beleeue, and not to give him power to beleeue: As if a soldier( 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 again, Adam having in his creation power to beleeue, and wilfully losingit, might justly be challenged for this again. A debtor that hath wilfully wasted his estate, stands still liable to the debt. So was Adams case. They further object: Adam never had power to beleeue, therefore he lost it not. I answer with Molines: As Adam had power by physic to cure diseases, though there were then none; so had he power to beleeue every thing God should acquaint him with. And that learned man thinketh, that Moses law commanding a perfect love of God, did require implicit and by a consequence firm faith in every promise of God. Thirdly, the Arminians hold, that Christ offering a sacrifice to God his Father, did sustain the person of all mankind, and not of the elect onely. Which caused a brainsick fellow to say, that if Christ did not offer himself to his Father for all, then Christ did not so much as he would haue done. O blasphemy! Now if Christ did really offer himself to his Father for all men, and if all men by that his offering were reconciled to God, then all men must be saved. Rom. 5. 10. If when we were enemies we were reconciled to God by the death of his son, much more being reconciled we shall be saved by his life. again, they onely who ioy in God through Christ, haue received reconciliation, Rom. 5. 11. this cannot happen to the vnbeleeuing reprobates. Lastly, if Christ were punished for reconciling Iudas and pharaoh, then they are unjustly punished in bell. Oh what a dotage and giddiness hath possessed these Arminians, that affirm that reprobates do partake of the benefit of Christs death, but not of his resurrection! when( Rom. 4. 25.) He was delivered to death for our sins, and rose again for our justification. Christ died, yea rather rose again, Rom. 8. 34. that they should live to him that died for them, yea rather rose for them, 2. Cor. 5. 15. Thus haue we confuted, first the forged decree of saving all men by Christ: secondly the universal covenant, concerning which, some falsely say, That as Adam in his innocency could perform the covenant of works, so all Adams posterity by Christ are able to fulfil the condition of the second covenant. Augustine saith, that Adam abusing his free will, lost it and himself. Now mens thoughts are onely evil, Gen. 5. 6. Now God worketh the will and the dead, Philip. 2. 13. God giveth us power to beleeue, Phil. 1. 19.  
Now let me more fully apart answer their objections, and take away the weapons wherein they trust. Math. 12. 29. First they object 1. Cor. 15. 22. As in Adam all die, so in Christ shall all be made alive. Rom. 5. 18. As by the offence of one, death came on all to condemnation; even so by the righteousness of one, the free gift came to all men to the justification of life. Vpon occasion of these places an Arminian uttered these blasphemies in public. Lord, thou sayest, thou art just; if thou savest not all by Christ, as thou damnedst all by Adam, I say, thou art not just. Lord, thou sayest, thou art love; if thou savest not all by the second Adam, as thou damnedst all by first, I say, thou art not love, and shalt light short of my love. O hellish blasphemy! the Lord rebuk thee, Zach. 3. 2.  
To the objection, first, I answer, all is not always a note of universality, 1. Cor. 8. 1. We know that we all haue knowledge, all well instructed Christians, not every particular man. 1. Cor. 10. 33. I please all men in all things. revel. 18. 3. All nations are said to be drunk with the wine of the wrath of her fornications: and verse 23. All nations are deceived, that is, many with her sorceries. Secondly, all is taken often for all the elect onely, Esa. 54. 13. joh: 6. 45. They all shall be taught of God. joh. 12. 32. Christ lift up 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 live, do live by Christ.  
Secondly, they object out of 1. joh. 2. 3. Christ is the propitiation for the sins of all the world. I answer, that by the world, John intends the Gentiles, the other part of Christs flock, joh. 10. 16. Christ dying not onely for that nation, but for all the dispersed children of God through the world, joh. 11. 52.  
Thirdly, they say, the word world is taken for all mankind, not for the elect alone, joh. 3. 16. So God loved the world, &c. I answer, that there and in many other places the world doth signify the elect only for their dwelling in the world, joh. 3. 17. God sent not his son to condemn the world, but to save it, namely, his elect. joh. 6. 33. Christ the true bread giveth life to the world: verse 51. giveth his flesh for the life of the world. John 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 rejection 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 object, 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 live not to themselves, but to Christ; which no vnbeleeuing reprobate can do. Secondly, 1. Tim. 2. 6. a ransom for all. Christ himself shall answer it, Math. 26. 28. where he restrains his blood to his believing disciples and many others. Rom. 3. 25. Christ gave himself {αβγδ}, a propitatory sacrifice for remission of sins through faith in his blood. Rom. 11. 32. He hath shut all under sin, that he might haue mercy on all, namely, his elect. joh. 17. 2. Christ as Mediator hath power over all flesh, that is, his Church. again, they say, Heb. 2. 9. he tasted death for every 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. again, 1. Tim. 2. 4. God will haue all men to be saved. Yea, say we from the school, genera singulorum, non singula generum, that is, some of every kind and state, not every particular man. 2. Pet. 3. 9. who will haue all men come to repentance, and not perish. Yea, by his outward revealed will; or rather, he will haue all us, that is, Gods children. 1. Tim. 4. 10. God is the saviour of all men; that is, the preserver, as Psal. 36. 6. he saveth man and beast. again they object, that remission of sins is made void to some believers, Math. 18. 24. 34. and therefore some are sufficiently redeemed, but not effectually. This is a parable, in which all sound reasoning is scanned: the drift and scope onely teaching us that we must forgive our brethren, for fear of Gods displeasure. But that there is no recalling of sin forgiven, it appeareth by Esa. 1. 18. where scarlet sins are made as white as snow. The sins of the faithful are cast into the bottom of the sea, Mica 7. 19. And the sins of judah being sought, should not be found, jer. 56. 20. That in Heb. 6. 6. is spoken of a general illumination, and Heb. 10. 19. of a sanctification in show, which may happen to hypocrites and apostatates, from whom shall be taken that which they seem to haue, Luke 8. 18. They object Rom. 14. 15. 1. Cor. 8. 11. Destroy not him by thy meat, for whom Christ died. Through thy knowledge shall thy weak brother perish, for whom Christ died. In these places the godly are dissuaded 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 overthrown, Math. 24. 24. and in Luke 22. 32, Christ prayeth for his, that their faith fail not.  
They object also out of 2. Pet. 2. 1. some deny the Lord that bought them. I answer, they deny {αβγδ} the Lord God, not {αβγδ} Christ. Secondly, as some seem to beleeue, which indeed beleeue not; so Magus, Act. 8. 13. the Iewes, joh. 2. 23, 24 joh. 12. 42. For there are some that held the faith, and some onely that outwardly profess the faith; so there are some that seem to beleeue, that are none of us, 1. joh. 2. 18. There is an election in the iudgement of charity before men, 1. Thess. 1. 3, 4. there is a sure election before God, 2. Tim. 2. 19, 20. There is a justification before men; first, false, Luke 16. 15. secondly true, Iam. 2. 21. another before God, Rom. 3. 20. There is a sanctification in show of them that count the blood of the covenant an unholy thing, Heb 10. 29. and a real sanctification before God, Ephes. 4. 22, 23. So this redemption in Peter, is in show onely; another true before God, Heb. 9. 14. Thirdly, to redeem, in a large sense is to deliver out of any trouble, Psal. 107. 2. so in Peter, to deliver out of ignorance, not out of hell. So there is a redemption of the body, that is, freedom, Rom. 8. 22. and the day of redemption, Eph. 1. 14. freedom from all misery.  
again they object, all are called and invited to beleeue, they that beleeue not shall be condemned, Mark 16. 16. yea, are condemned already, John 3. 18. The holy Ghost convinceth many of sin, because they beleeue not on Christ, John 16. 9. They that beleeue not, make God a liar, 1. John 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 never heard the gospel; and secondly, faith is required with condition of repentance, Mark 1. 15. first repent, and then beleeue the gospel. That many never heard the gospel, it is plain: He hath not dealt so with every nation, neither haue the heathen knowledge of his law, Psal. 147. 19, 20. they were carried away to dumb idols, 1. Cor. 12. 2. they knew not God, Gal. 4. 8. read purchase, and you shall see how many nations yet never heard of the true God and Christ. That of 1. joh. 5. 9, 10. must thus be red, {αβγδ}, He that believeth on the son of God, which is indeed true faith, hath his witness in himself: {αβγδ}, He that doth not give credit to Gods testimony, hath made him a liar; which testimony is not that he hath redeemed them, but as it followeth, that he hath given his son to us, namely his elect, and in him life eternal.  
Now to the milder sort of our neighbour Arminians, who being deceived with the terms of sufficiency and efficacy, erroneously hold that Christ intended the sufficiency 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 yourselves to be seduced by these seducers, deceiving others and being deceived themselves, 2. Tim. 3. 13. these men are subverted and condemned in themselves, Tit. 3. 11. gross error, as the fish Loligo, hath benumbed their hands and hearts. As a master finding his seruants playing at dice, may put out the candle, saith Moline; so might God justly put out the light of these mens judgements when they turned wantons with their wit. again, why do you strengthen the hands of the profane Atheists, who under a false persuasion of an universal redemption, think their estate good: like some wild Irish, of whom cambden writeth, who in the midst of their murders and thefts, will say, God is merciful, and he will not suffer the price of his blood to be vain in me, though they never think of faith and repentance. I know that the Fathers, schoolmen, Caluin, Beza, using this distinction of sufficiency and efficacy after another sense then you do, doth much strengthen you in your error. But mark what the civil law tells us, that the sense of the law, and not the words of the law, is the law. They onely meant hereby to extol 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 genevian Theses calls it a hard phrase; and learned Ames calls it an improper phrase. justin Martyr and other Fathers before Pelagius arose, spake less warily of free will: afterwards Augustine and the rest more cautelously. The council of Tolido, to avoid consent with the Trithites, ordained once dipping in baptism. So I would wish that this distinction had been kept within the Schools, where the true sense thereof was known: First, God who is truly {αβγδ}, most freely working all things according to the counsel of his will, Ephes. 1. 11. cannot be charged with injustice, in causing his son to die for a few: for by his law he might haue saved none, Gen. 2. 17. yea he had shewed mercy if by his son he had saved onely Mary. Neither do thou say: Why should Adam sinning in act in his own proper person be saved, and many others of his own proper person be saved, and many others of his posterity 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 greatness whereof consisteth in satisfying the infinite wrath of God, rather then in the number he satisfied for: as the omnipotency 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 down their weapons; so God by the preaching of the gospel offereth Christ to all; and therefore he must needs die for all. To this I answer with Moline, the greatest part of the reprobates never had the gospel 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 unworthy house may be saluted; but if the son of peace be not there, the salvation returns void, 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 salvation, is said to appear to all men. For the elects sake the word is offered to whole nations, God in the mean time knowing who are his, and who will beleeue, joh. 6. 64. Lastly, the inward working spirit and grace is not given 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 saved, Acts 2. 47. and as many as are ordained to life do beleeue, Acts 13. 48. To these alone the Spirit of God is powerful as fire, Acts 2. 1, 2. Christ knocking leaveth grace in the key hole, and opens the hearts of his, Cantic. 5. 1, 2, 3. revel. 3. 20. He taketh away the stony 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 overcome. He that calleth his is faithful, and will also do it, 1. Thess. 5. 24.  
Secondly, they object, 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 gospel in the word and Sacraments belong to the reprobates onely by invitation, 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 fruit and the effect of the Sacrament( which is another thing) be wanting. John who giveth not the Spirit, yet giveth a true Sacrament, Math. 3. 11. Iudas( saith Augustine) did eat the bread of the Lord, not bread the Lord. As the word not mixed with faith, profiteth not, Heb. 4. 2; so neither baptism without the stipulation of a good conscience 1. Pet. 3. 21.  
They further object: The sun shineth on all, so Christ is offered to all. I answer, this simile of the suins 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 sun 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) deny the Antipodes. I deny that the sun of righteousness shineth on all, but onely on those that fear his name, that is, the elect believers, 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. John 4. 9. Dauids eyes, Psal. 119. 18. and the faithfuls cares, job 33. 16.  
Lastly, they say, that all mankind are like close barrels in the Sea, there is water enough if they would open themselves. True, there is an infinite sea of mercy with God, Psal. 36. 9. but the elect of God do onely draw up 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 up; 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( will you say) are infidels damned? I answer, that the prime cause of damnation in man, especially to them that never heard the word, is the breach of Gods law, Gen. 2. 17. In that day thou eatest, thou shalt die the death; yet I confess that infidelity in Adam was the chief 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 positively for breaking Gods law, Math. 25. 41, 42. priuatiely for unbelief simply considered alone, He that hath not the son, hath not life, 1. John 5. 11. both positively and priuatiuely, for a scornful rejecting of Christ, joh. 3. 18. and therefore the wrath of God abideth on them, John 3. 16. The positive condemnation is like theft, murder, treason objected to a malefactor; the privative the not able to read the psalm of mercy: both positive and privative, when mercy offered in contemptuously refused, Now that Christ in no true proper sense 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 revealed decree appointed his son to die for the reprobate: He formed Christ from the womb to bring jacob again, and to restore the preserved of Israel, Esa. 49. 5, 6. Secondly, when Christ was born, he was only given to the Church, Esa. 9. 6. Thirdly, Christ sanctified himself onely to die for his Church, joh. 17. 19. Fourthly, in the very act of sufferings he made his soul an offering onely for his seed the Church, Esa. 53. 10. Lastly, his Father accepted it oneyl as a sweet smelling savour 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 ransom for all the worlds sins. How can it be a sufficient sacrifice to procure mercy to the whole world, to which it was never intended by the Father, and for which it was never acted by Christ, but onely for his chosen out of the world. The world in 1. joh. 2. 2. signifying the believing Gentiles, the other part of Christs flock, for which he properly died, joh. 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 effectual to them all; for sufficiency and efficacy cannot be severed from Christs death to them for whom he died. They err therefore that say, that Christ gave {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 necessary follow the substance of Christs death, as heat cannot be severed 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. again, in the fourth verse immediately aforegoing this text, 1. Tim. 2. 4, Saint Paul saith, that God would haue all men to be saved, intended onely all the elect, of all nations, times and conditions: and so according to a true theological rule, the circumstances of this place interpret truly the text, not for, but against the Arminians. And whereas in the fourth verse before going, the Apostle adds 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 substantive, understand onely {αβγδ} elect, or {αβγδ} Saints, and not all mankind?  
objection. Resurrection is common to all the sons of Adam, and that as a fruit of the death and resurrection of Christ the Mediator.  
Answ. The difference of the resurrection gives a sufficient answer to this: for this resurrection unto life is proper onely to the elect; it is the general resurrection that is common unto all. The elect shall be raised by Christ as a common head, giuing life unto all his member; but the wicked shall be raised by him as he is God and judge of all, so to bring them to iudgement.  
object. If Christ had not died, the wicked should not haue been raised.  
Answ. There is no proof of this in Scripture; but it is plain, 1. Cor. 15. that resurrection to life is proper to the elect as a fruit of Christs resurrection: for ver. 18. such as rise thus, are such as sleep in Christ; and ver. 40. they haue heavenly bodies, and ver. 43. they rise to glory, and they triumph over death and the grave. Christ sustains the person of a head to raise his body, and of a judge. The wicked are not raised by the power of Christs resurrection, but rather as he is God and judge of all: for it was an eternal death and torment which was threatened to Adams sin, Gen. 2. 17. which sentence how can it be executed by the great judge, unless as a judge by his divine power he shall raise the body and join it to the soul, and so make them fit to receive torment jointly, as they sinned together.  
object. 1. Cor. 15. As in Adam all die, so in Christ shall all be made alive; in both places they say, all the sons of Adam are meant.  
Answ. The Apostle in that Chapter plainly compares Adam and Christ together, as two common roots; and so his meaning must needs be: That as all receive death from Adam as a common root to all his posterity; so Christ being a common roote also, conveys life to all, to wit, to all that are his spiritual offspring, and engrafted into him by faith. It is absurd and against common sense and reason, that a branch can receive life from a three, unless it be engrafted and growing vpon it; or that member can receive life from the head, that is not joined to the body.  
object. joh. 6. 29. This is the work of God, that ye beleeue in his son.  
Answ. By the outward dispensation of the word, Christ speaketh to men under the outward covenant, as in the iudgement of charity included in the inward covenant of grace, and members of the invisible Church of the elect.  
object. 1. joh. 3. 23. This is the commandement of God, that we beleeue in his son: 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, gross hypocrise or profaneness, who haue boldness towards God, who by prayer receive from God whatsoever they ask. These things belong to the elect believers onely: so in the strict sense doth this commandement properly belong to the elect members of Christ. Secondly, by the outward preaching of the gospel, the Minister not knowing the elect from the reprobate, indifferently inviteth all to beleeue; which if they could do, Christ would be their sufficient and effectual Redeemer. But indeed faith is one true effect of election and redemption, 2. Thess. 2. 13. and the reprobate cannot fulfil 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 giveth power 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 fulfil 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 sufficiency of Christs death, thus I answer, that if we consider the power intrinsical, included in his most meritorious passion, it is absolutely sufficient for all; but if we consider the extrinsical 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 perceived that virtue 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 itself, but doth not say, that it was given a sufficient propitatory sacrifice for the reprobate. And the genevian Theses tells us, that Christs death might haue redeemed infinite worlds, if God would haue had compassion on all. The death of Christ considered in itself, quoad potentiam, potentially, is sufficient simply alone to save all; but considered with some respects, is not actually, really and in true effect sufficient to save any reprobate. First, the unbelief of the reprobate maketh Christs death not really and actually sufficient to save him. Christ could not do many wonders in his own country, for their unbelief, Mark 6. 5, 6. so the infidelity of the reprobate doth make Christs death fruitless. If thou canst beleeue, all things are possible to the believer, and so on the contrary, Mark 9. 23. Now faith is onely of Gods elect. Tit. 1. 1. and many Iewes could not beleeue, joh. 12. 39, 40. When we say, Christ can save all if they would beleeue, this is spoken by a supposition: but the reprobates not believing, cannot be saved. Secondly, Gods decree hath exempted all the vnbeleeuing reprobates out of this pardon purchased by Christs death; as a Kings pardon, though never so great and large, excepting murderes, may be said not to be able to save them. again; a King giveth to some Courtier gold enough to enrich a whole parish; but yet limiting bounty to one properly, the receiver 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 save the divels, in regard of that unfitness in their persons; Christ not taking their nature on him, Heb. 2. 16. So Christ being our redeeming Kinsman onely, job 19. 25. and bone of our bone, and flesh of the Churches flesh onely, Eph. 5. 30. he is fit to save us, not the reprobate. Therefore though there be but one sinful cause in man to debar him of Christ, yet we see some just cause in the Father and son to exclude him from having any interest in Christs death. though Gods counsel must stand, and he will do whatsoever he will, Esa. 46. 10. yet I haue proclaimed to all men, that God excludeth none byoutward dispensation and manifestation of his mercy: in regard of Gods secret counsel, I call not into doubt any mans state here present, I am persuaded better things of you, and such as accompany salvation, though thus I speak against arminianism. 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 heretics called Praedestinati, who( out of Augustines true discourse of Predestination and grace( saith this person) do contemn the use of faith and good works. The Lord increase all our faith in his gracious promises made to us in Christ.  
Amen.  
FINIS.