for this conditional will or means and end, was in God before, and suppose Christ had never died for sinners. 2. This would say that the Reprobate were to believe that Christ died to save them, having purchased life to them, and to believe that he died not to save them all for whom he died, because they are not to believe he died to purchase faith by his death, or grace to believe, without which salvation is impossible: it cannot be said that God absolutely intended to save them, whether they believe or not, even while as there is such a decree in God, because he hath decreed both the end and the means, to wit, having ordained for them salvation, and having ordained for them faith; nor is there any such decree in God, toward any but the Elect only, therefore this conditional decree (if all and every one believe, all and every one shall be saved) can infer no love of God through Christ to the persons of all and every one to have them saved, more then this can infer a love of saving all and every one, to be in God or to have been in the Lord, before the fall of Angels, and men (if all and every one of ⟨p. 244⟩Angels and men shall perfectly, without sin to the end, keep the Law, then all Angels, all men Elect and Reprobate shall be saved eternally.) Now no man found in judgement, can say this conditional can infer that God had a good will to save some Angels, not to save others: More then this (if all and every man believe in Christ they shall be saved) can infer that God hath a good-will to save Reprobate men, and not fallen Angels. In a word, no simple conditional propositions can infer the desire or good will of God to the persons of men or to have the things done, except God effectually work the condition: As this (if all fulfil the Law perfectly, men and Angels, and all men shall be saved by the Law) cannot infer that God hath a good will to the persons of all Angels and all men to justify and save them all, without exception, by the works of the Law; the contrary whereof he decreed. For this connex proposition may stand true with the salvation of all Angels, of all men, of no Angels, or no men, according as the Lord shall be pleased of his good pleasure and free grace to work, or not to work the condition of moving the will of Angels and men to keep the Law.
for this conditionall will or means and end, was in God before, and suppone Christ had never died for sinners. 2. This would say that the Reprobate were to beleeve that Christ died to save them, having purchased life to them, and to believe that he died not to save them all for whom he died, because they are not to believe he died to purchase faith by his death, or grace to beleeve, without which salvation is impossible: it cannot be said that God absolutely intended to save them, whether they beleeve or not, even while as there is such a decree in God, because he hath decreed both the end and the means, to wit, having ordained for them salvation, and having ordained for them faith; nor is there any such decree in God, toward any but the Elect only, therefore this conditionall decree (if all and every one beleeve, all and every one shall be saved) can infer no love of God through Christ to the persons of all and every one to have them saved, more then this can infer a love of saving all and every one, to be in God or to have been in the Lord, before the fall of Angels, and men (if all and every one of ⟨p. 244⟩Angels and men shall perfectly, without sin to the end, keep the Law, then all Angels, all men Elect and Reprobate shall be saved eternally.) Now no man found in judgement, can say this conditionall can infer that God had a good will to save some Angels, not to save others: More then this (if all and every man beleeve in Christ they shall be saved) can infer that God hath a good-will to save Reprobate men, and not fallen Angels. In a word, no simple conditionall propositions can infer the desire or good will of God to the persons of men or to have the things done, except God effectually work the condition: As this (if all fulfill the Law perfectly, men and Angels, and all men shall be saved by the Law) cannot infer that God hath a good will to the persons of all Angels and all men to justifie and save them all, without exception, by the works of the Law; the contrair whereof he decreed. For this connex proposition may stand true with the salvation of all Angels, of all men, of no Angels, or no men, according as the Lord shall be pleased of his good pleasure and free grace to work, or not to work the condition of moving the will of Angels and men to keep the Law.
