Of .Piedempti,on. 55 +ir A. " No; that's noneof theControverte. B. Why thenquarrel you with them that fay, He died but for the E1eét effe&ually, when they meanbut that hefaveth no other ? A. "But his death effe&ed:fomethingfor them; viz. the new Covenant " and common Grace, though it effeEt not their salvation. B. Who denieth anyof this ? not the Synod of Dort. But, 2. Do youhold that God abfolutely purpofed to fave. any by Chrift that never are faved ? A. " No : but conditionallyhe purpofedit. B. Have we not before proved, that your quarrel about conditional Decrees, isbut aftrife about wordsin thedark. A. "But they fayChrift diednot equally for all. B. Doyou, or dare you, fayotherwife your (elves ? t. You confefs that his Death doth not equally fave all : 2. Yon confefs that frometer- nity God fore-knew who would believe and be faved, and who not. Now the queftian is of equality of benefit ( before denied ) and equality of Intention : And can you think that Chrift, as God, at the time of his Death (or before ) did equally ; intend or decree to fave thofe that he fore-knew would neither believe nor befaved, and thofe that he knew would believe and be faved ? You cannot, you donot imagine this. A. " We donot : But we fay that as to Gods antecedent Will, he both it elated and redeemedall alike; and the inequality is only in his confequent " Will. But the synodsfay otherwife. B. I. If you underftand the diftin&ion aright, they fay the fame as you: that is, If you thus diftinguithonlyof the Will of God asR.e tor, or his governing Will , and by the Antecedent Will mean only the Legiflative which making our Duty, goeth before our doing or not- doing it, and by the confequent Will, mean only the judicial which fQl- loweth Duty and Sin. Goddealeth equally byall men in the firft, (as to the tenour of his Law, though the different promulgation make a difference of Obligations,) but unequally in thefecond. 2. And if you diftinguith thus of his eternal Decrees, either they re- fpe&Damnation orsalvation. And by his Antecedent Will, you mean that which goeth before the fore-Ight ofmans Will, and by the confe- quent, that which followeth this fore-fight. Now, r. HaveI not laid enoughto convince you that as it is AElns Agenti: in God, we cannot prove any diverfity or priority ? But only ex connotations objefti. 2. And as to Damnation, I have proved that they commonly agree with you, that God decreethnot Sin, butfore-feeth it, anddecreeth Damnation* vafga. and many Ye- only asforfore-teen sin. What-ever Pifcator and afew more fay, this is firRGraçeisgiven w¢h the commonDoffrive ofProteflants and Fathers. 3. But asto Eletlion out any cause, condition dareyou fay your felf, that God decreeth to change no mans Will, but faithmaldnan tn.rba upon fore-fight that the perfon himfelf will firft change it? * Ifman q.trop.ra.n.pag.g6q. Deus change it firft, God need not to comeafter tochange it: IfGod change non .rfo p°gaoadip ¡ it firft, then he decreed firft to change it, anddid not firft fore-fee it terhaa °nom moveatnr,fsceot changed. voinntas hominis 'bane- changed. "Neither : But he fore-feeth mans concurrence or not- concurrence factor:: fed bonum crea- tura rovenir ex voluntatt " withhis changing ANof Grace. Dei, gaivota: ea qua non B. But can you think that he equally operateth onall, and that all the Tñatt asgaana eagstee c inequality is in their concurrence ? Doth he doas much on everyPerfe- Will of Beneficence is cutor (equally prepared) as he didon Saul? Doth he call all to follow iili od then asenceal him as effectuallyexpartefui, ashe did Peter, Andrew, &c. who prefent- finit God maketh os ly left all and followed him? DidChrift himfelf preach to all Nations ? good, and theniovethuc or as good.
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