such love it is evident he meanes Ioh. 13.14 and 15. 16. and 17. Therefore he neither did nor doth love any but his Called ones and so all must first love him before they be at all loved of him which is contrary to 1 Ioh. 4.10 19. The Citation of Ioh. 13.1 to this Assumption implyeth so much but falsly for it cannot be proved That Judas Iscariot was none of those that were Adversaries to Jesus Christ for his Love and rewarded him evill for good and hatred for his Love Psal 109.4 5. Joh. 6 70. and 17.12 and so the Assumption abides false To let passe the confounding the Love of God and the preception thereof in one without distinction and the making the extent of the Love of Compassion and fruits thereof and the extent of the love of Delight and fruits thereof one and of like largenesse without distinction Both which the Scripture distinguisheth besides the shutting the doore against any more comming in to God or loving any which are not already come in c. which are the least evills of this Objection CHAP. XVI Of Answering a Third OBJECTION Objection III. ALL those for whom JESUS CHRIST did Die and pay the price and Ransome which God required to satisfie his Justice are justified by his blood 1 Joh. 1.7 and shall be saved from wrath through him Rom. 5.9 God being a Most Just GOD cannot require the Debt twice Viz. of Christ and of those for whom he paid it But All men and Every man is not justified by his Blood nor shall be saved from wrath through him Therefore you must needs yeeld That Christ Dyed but for some even his Elect unlesse you will denie God to be just ANSWER This Objection hath all its strength in the first Proposition with the reason annexed to it and to that I will bend the Answer First in the Proposition are two notorious untruth's as to say 1. That all that Christ did Die and pay the price and Ransome for which GOD required to satisfie his Justice are justified by His Blood 1 Joh. 1.7 This is so contradictory to the Scripture that little need be said thereof enough is already shewn in the 8. Chap. from the comparison between Christ and Adam and how that all men fell and became under sinne and death in the first Adam at once Yet none by or through him partake of that misery in sinfulnesse and death Till they come to have a beeing from him And so though all men be in Christ as the Publick Person restored and justified yet by and through him of the benefit of that restauration in justification by his blood Doe none partake till they come to have a beeing in him and that which is Naturall is first as is there shewn Besides what ever justification be in Christ through his bloodshed for men yet he is set forth to be a Propitiation through faith in his blood for the Remission of Sinnes Rom. 3.25 And it is evident that the Justification by his blood mentioned Rom. 5.9 Is a justification received by faith in his blood of such as have received the Atonement in beleeving as is evident Rom. 5.1.3.11 neither is it any where said by the Spirit of God nor did hee ever teach any to say That all that Christ Dyed and gave himself a Ransome for either so are or shall be justifyed by his blood Hee ever affirmes that Justification to be by blood but not by blood-shed onely but by and in the application of the blood-shed the sprinkling or washing therewith Heb. 12.24 1 Pet. 1.2 And so have the justified ones confessed Revel 1.5 and this is to be redeemed unto God and justified by his blood Revel 5.9 of which Justification by his blood many that have it had their time here on this Earth in which they wanted it Col. 2.13 and many of the Elect in Gods Counsell that yet want it for whom by this Objection Christ should not have Dyed As for that cleansing 1 Joh. 1.7 and forgivenesse vers 9. it speakes of a farther cleansing and dispensation of grace to such as are in Christ and walke in Christ and so already justifyed by his blood and so not to this purpose unlesse to make the Objection vile But this untruth is not onely false and grosse in it self but opposeth and denyeth many sayings of the Truth for it denies the truth of our Saviours sayings Joh. 3.17 18. and 8. â—4 and the truth of the Spirits convincements Joh. 16.8.11 and the truth of many Affirmations of Scriptures as that all shall beare the Image of the first Adam 1 Cor. 15 46. that all are by nature Dead in Trespâ—sses and sinnes and so walke till they be borne againe Ephes 2.1 2 3. Col. 1.21 That God justifyeth the ungodly in their comming in to beleeve on him Rom. 4.5 Yea this untruth denyeth that men are justifyed by faith so much as by an Instrument receiving it but onely discerning it Seeing this ununtruth affirmeth them justified not onely in but by his Blood before they came to beleeve on him and so contradicts Act. 10.43 and 13.38 Rom. 3.25 26 28. and 4.24 25. and 5.1.11 So that the contrary to this affirmation is true namely That many for whom JESUS CHRIST did Die and shed his blood remaine yet without that Justification that is in him by vertue of his blood-shed for them and so are not justified by his blood because they beleeve nor on him Act. 13.38 Joh. 3.18 1 Tim. 1.12 13 14 15. 2. That all that Christ did die and pay the price and Ransome for which God required to satisfie his Justice shall be saved from wrath through him This likewise is very false and plainly contradictory to the Scripture that saith in expresse termes there will be many even denying the Lord that bought them and bring upon themselves swift destruction 2 Pet. 1.1 2. And this untruth denieth the Lordship of Christ grounded on his death for All and the equity of his Judgement and sentence of any to a second death Rom. 14.9.12 Phil. 2.8 11. Act. 17.30.31 2 Cor. 5.10 14 15. as is shewn Chap. 2. before And this untruth denyeth that aggravation of sinne which Scripture useth when it chargeth with such an evill as causing to perish the weake Brother for whom Christ Dyed Rom. 14.15 1 Cor. 8.11 So that the contrary to this Affirmation is true That many for whom Christ dyed and gave himself a Ransome that he might be their Lord and they live to him shall one day be overthrowne in wrath or fire unquenchable because they would not submit to him nor suffer him to Reigne over them 2 Thes 1.8 Secondly In the Reason annext to the Proposition is both presumptuous rashnesse and gross ignorance declared as to say 1. A presumptuous rashnesse in an intimate charging God with unjustice for did not God lay on Christ the iniquity of us all Isai 53.2 6. 2 Cor. 5.19 was not Christ manifested to take away our
against whom become an enemy The Second in respect of JESUS CHRIST the Mediatour between God and man kind The third in respect of mankind fallen and mediated for each of which it is meet wee should understand 1. In respect of God offended with mankind The end of the death of and ransome given and Sacrifice offered by Christ was to fulfill the truth and satisfie the Justice and performe that good will of God who would have all men saved Mankind having sinned and fallen the truth of God will have it so That hee that sinneth must the And the Justice of God will have it so That 〈…〉 faileth in any thing of that Law which hee ought to performe to God shall suffer the Curse Gene. 2.17 and 3.19 Ezek. 18.20 Deut. 27.26 Gal. 3.10 Psal 49.7 8. And God may as soone cease to be God as faile in his truth or Justice and mankind if they suffer this death and curse must perish and never get out of it againe so as man being under this judgement no mercy can be shewne him no peace afforded him but it would be as it were crosse to the holy Nature of God But Jesus Christ by the Fathers appointment and his owne will becomming a second Adam Rom. 5.14 a publike Person as the first Adam In the room of all mankind Hee by the grace of God tasted death for every man Hebr. 2.9 And suffered the curse for all that by the Law were under the Curse Gal. 4.4 and 3.13 And this is with God as if all had dyed 2 Cor. 5.14 So that now in Christ mercy and truth are mett righteousnesse and Peace have kissed Psal 85.10 Now God may bring men into a new Treaty and shew mercy and extend Peace to them his truth and Justice as brightly shining therein as his Mercy and Peace Christ his Sonne having in mans nature and stead fulfilled his Truth and satisfyed his Justice and so farre saved all men according to his will Rom. 8.3 1 Tim. 2.4 And thus it is said God was in Christ reconciling the world to himself 2 Cor. 5.19 and Christ speaking of his comming to die and offer himself a Sacrifice saith of this end Loe I come to doe thy will O God Hebr. 10.6 9. 2. In respect of Jesus Christ the Mediatour between God and man The end of the death of ransome given and sacrifice offered by JESUS CHRIST was that he might be the Lord of All have them all as his owne to dispose and judge to command and accordingly to condemne or forgive as he saw fit Christ was the Lord of all as the Father for all were created by him Joh. 1.1 2 3. But mankind being fallen into sinne and so under death and curse became without Christ and without God in the world Alienated from his favour and presence Ephe. 2.1 2 12. Gene. 3.24 and became dead in sinne Rom. 5.12 18. And though God and Christ lost not their right of Lordship over men yet man being fallen the liberty of exercise was on mans part barred and there was no way but one that God and Christ should judge and dedestroy mankinde for the sinne and in the verse and death under which they were fallen mankind being now like a fallon and Traytor with sentence past upon him and upon the ladder or Tree with the rope about his neck and ready to be turned off having neither benefit of Law nor Pardon nor freind among all the Creatures that can helpe him and so no way for favour or comming into any new treaty or Judgement or living to God any more but onely in this new way agreed on between God and Christ That Christ should take this cause in hand beare this sinne goe upon the ladder and suffer this death and curse upon the tree whioh he once having suffered and overcome all mankind should be his and he become their Lord that they might live to him and so be all brought out of this first death by him And those that did in the day of grace accept him for Lord and yeeld to his government hee might give them aeternall life and those that would not so doe he might sentence them to a second death 2 Cor. 5.21 Gal. 3.13 Jo. 3.18 Also mankind in their sinne and fall by reason of the conquest Sathan had over them therein were become his slaves and vassalls and hee by his conquest and power got such interest and mastery over man that hee was their Lord by the right of warre Now Jesus Christ by his conquest over the Devill in the wildernesse and through his life and by his Resurrection and in his Ascension did overthrow the Devill and conqvered him and spoiled him of all his right of Lordship and led Captivity captive and so himselfe became Lord by vertue of his conquest also Mat. 4. Jo. 12.31 Col. 2.15 Ephes 4.8 so hath he redeemed all men by purchase and ransome of his Father and by strong hand and conquest from the Devills right of Lordship and so is the Lord of all men by a double right namely of ransome and conquest and hath all into his dispose and for a new treaty And all shall be made alive to stand at his judgement and he hath a new and aeternall life to bestow on all that in the day of grace doe in beleeving submit to his Spirit And another even a second death for such as through the day of grace rebell against him and hee is the Judge and so it is said For to this end Christ both dyed and rose and revived that he might be the Lord both of the dead and living Ro. 14.9.12 And that he dyed for all that they which live should not henceforth live unto themselves but unto him that dyed for them and rose againe 2 Cor. 5.15 Whether wee live therefore or dye wee are the Lords Rom. 14.8 And wee must all appear before the judgement seat of Christ 2 Cor. 5.10 Rom. 14.11 12. And then all shall acknowledge him that dyed to be Lord and hee shall judge Phil. 2.7 11. Rom. 2.16 3. In respect of mankind for whom Christ did mediate The end of the death of the ransome given and sacrifice offered by Christ was To remove out of the way all that stood between God and man which was as a barre that kept back all streames of mercy and peace that none tending to salvation could be shewne to man as the bondage of the Law that held under sinne the power of death that lay on man by reason of sinne and the Lordship and power of the devill that held under both And so Christ dyed for all that all are dead 2 Cor. 5.14 And wee are dead to the Law by the body of Christ Rom. 7.4 and he hath abolished death by his comming 2 Tim. 1.10 In a word hee hath blotted out the hand-writing of Ordinances that was against us and contrary to us and took it out of the way having spoiled Principallities and Powers c. Col.
rich grace to his chosen ones Hebr. 9.14 15. and 8. and 7 c. Now let the Apostles inferrences and conclusions in this comparison be heeded Rom. 5.18 As by the offence of one judgement came upon all men that is virtually as is before shewne and here are all men without exception as Vers 12. So by the righteousnesse of One the free Gift came upon all men c. that is virtually as before shewn and here are all men without exception as Rom. 3.24 Againe Rom. 5.19 As by one mans disâ—bedience many were made sinners that is also vertually without exception who are many indeed but all that having being from him are therethrough become dead so as death worketh in them as is before shewne and these are very many also Whence the word many that may beare both the senses is here used and not the word All which could beare but one sense so by the Obedience of One shall many be made righteous virtually all which are many but by In joyment onely so many as have being in him and that by that very being and these are many also And because of this as also in another rospect now to be named there is a change of another word in this latter sentence whereas onely that sense is of being made virtually righteous or sinners in first or second Aâ—am not onely the word All men is used but this expression judgment came on all men and the gift came on â—ll vers 18. Here where a farther sense is in the death and sinfulnesse spoken of and in the life and righteousnesse though the Word were made is kept still in respect of sinne because all that lived and had being from Adam were already so sinners yet in respect of righteousnesse the word is changed to shall be made Righteous because all that lived and had being from Adam were not new borne and so had not an actuall being in Christ and the like change of words may be discerned in the mention of a virtuall justification of men in Christ in that actuall of CHRIST for men and an actuall justification of men through CHRIST Rom. 3â—30 24 25 26. And another â—â—spâ— of such change of words may be because both that which is naturall is firste And of Gods Oâ—deâ— that all shall first heare the likenesse or Image of the earthly Adam 1 Cor. 15.46 and 48. and so the like change of words on the same grounds it there found where it is said in one verse since by man came death by man 〈◊〉 also the â—â—sâ—erection from the dead And in the 〈◊〉 verse For as in Adam all dye even so in Christ shall all be made alive 1 Cor. 15.21 â—2 And through this whole discourse is appeanes That what the Scripture affirmes of CHRIST being a Publike Person and of his likenesse to the first Adam in the publike place doth fully testify as much at 1 Tim. 2.6 and Hebr. 2.9 affirme And so justifyeth the Proposition CHAP. IX Of the Consideration of the joynt mentioning of Creation and Redemption by CHRIST IN the mentioning Creation with Redemption there are two things very observable that doe also prove the Proposition First the minde and good will of CHRIST to mankind that appeareth in that manner of joynt mentioning them wherein appeares 1. His great love and good will to mankind who were at first made by him not onely righteous but in that Nature and likenesse in Purity also which himself was to take And though Adam had lost himself and all mankind and all the righteousnesse given and nothing left but the very nature and likenesse of his owne Creation and that defiled also and subjected to misery and death in which it must have perished which might have provoked him to anger yet he beholding mankind in this hatefull and lost estate did so love him that his pitty and compassion did yearne towards him and would not suffer him to be lost or perish in this death and misery without helpe nor to be deprived of all the Creatures made for him but would worke a Redemption and recovery for him what ever it cost him And thus in the very beginning of the declaration of the Gospel and that life which was with God in Christ for men and now manifested to men in sending forth his Soune in good will to dye for our sinnes and having raised him for our Justification and filled him with life 1 Joh. 11.2 and 5.11 12. Rom. 5.25 Heb. 2.9 Ioh. 1.1 2. he puts in this at the very beginning All things were made hy him and without him was not any thing made that was made and then he joynes herewith in him was life and the life was the light of men Joh. 1.3 4. And what can be lesse seen or acknowledged in this manner of Connexion then 1. That he made all Creatures for man and man also so he loved man above all Creatures yea though man was fallen yet for the love he bare him bee would worke a Redemption and procure life and it is in him for mankind 2. That it is for men that were made by him men as men his Creatures not a part onely but the whole Life is in him for all men made by him whence All men and Every man is expressed vers 7.9 and the World vers 10 11. 2. Such is his love to mankind created by him that for his sake he hath restored and preserveth for mens use the residue of Creatures that were made for man and hath prepared a liberty for the Creation to returne to its first purity Psal 8. Rom. 8.20 Hebr. 2.6.9 When the Devill that without a Temptor of his own will forsook God and became enemy to him had by Temptation overthrowne mankind and got them in captivity for his slaves mankind then being under sinne and wrath and curse so as the very truth and justice of the God of Mercy and Peace stood against mankind and prest for his overthrow in execution of the Curse the Earth with all the Creatures that were made to serve Mankind were aâ—forfeited and dissolved so as their purity and service of man was departed and all turned in enmity against mankind that was turnedenemy to God The Angels of heaven having now no liberty or will to doe any service for mankind and Sath an ruling and carrying them with him according to his will Then was all out of Order before God and went crosse to his mind so as he could not rejoyce in his owne workes that he had created and made But behold so great the love of God and CHRIST to mankind That be would reconcile mankind in his Sonne And make a Peace for them in and by the blood of his Sonne And having made that Peace then by his Sonne that made it to reconcile all things to himself 2 Cor. 5.19 20. Joh. 3.17 Psal 85.10 and 75.3 Rom. 14.14 Mat. 28.20 Joh. 1.7 and 3.16 Hebr. 12.22 Mat. 18.10 In opening the way of life for mankind
there is a Redemption Reconciliation and Salvation wrought by Jesus Christ in his owne body with God for men is evident In that he is called the Christ The Saviour of the World Joh. 4.42 And the Propitiation for our sinnes and not for ours only but for the sinnes of the whole world 1 Joh. 2.2 Whence it is said God was in Christ reconciling the World unto himself not importing their trespasses unto them 2 Cor. 5.19 and so this is called the Redemption that is in Christ Jesus Rom. 3.24 Who his own selfe bare our sinnes in his owne body on the tree 1 Pet. 2.24 and so by the grace of God tasted death for every man Heb. 2.9 and gave himself a ransome for all men 1 Tim. 2.6 and through the eternall Spirit offered himself without spot to God Heb. 9.14 being the Lambe of God which taketh away the sinne of the world Joh. 1.29 for effecting of which Redemption Reconciliation and Salvation Jesus Christ 1. Appeared was Manifested was sent and came into the world to take away our sinnes 1 Joh. 3.5 To put away sinne by the sacrifice of himself Heb. 9.26 The sinne of the world Joh. 2.29 to save sinners 1 Tim. 1.15 Not to destroy mens lives but to save them Luk. 9.56 to be the Saviour of the World 1 Joh. 4.14 To save the world Joh. 12.47 and not to condemne the world but that the world through him might be saved Joh. 3.17 And this busines his first comming into the world was to effect for which he was furnished for 2. In this his appearing and manifestation he was made flesh Joh. 1.14 of the seed of David according to the flesh Rom. 1.3 made of a woman Gal. 4.4 and so was very man The man Christ Jesus 1 Tim. 2.5 and in the likenesse of men Phil. 2.7 having the nature of all mankind even subject to the infirmities thereof though altogether without sinne yet subject to feele afflictions in sorrow sadnesse yea Agonies of soul and paine in hunger wearinesse and death of body such infirmities as had never befallen the Nature of man but for sinne and so was in the likenesse of sinfull flesh Rom. 8.3 and so fit to be in the stead of man-kind Heb. 10.5 3. Being thus in the Nature of mankind he was set and stood a publick Person in the Nature and room of all mankind while hee was about this worke as the first Adam did who was the figure or Type of him that was to come and now hath come Rom. 5.14.18 19. 1 Cor. 15.21 22.45.46 4. Being such a publike person in the roome and Nature of all mankind he also became for them under the same Law and Obligation in which they were which charged them with sinne and bound them over-to punishment By vertue of which his comming under that Law All the sinne and punishment The whole debt of mankind by order of Justice became his whence it is said hee was made under the Law to redeem them that were under the Law Gal. 4.4 5. We know that what things soever the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world become guilty before God Ro. 3.19 And he becomming under this Law for us might be rightly challenged with and arrested for our debt whence he is said to have taken upon him the forme of a servant Phil. 2.7 5. Being thus in the nature and stead of mankind under the law for them God was pleased to challenge the whole debt of him and to impute all the sinnes the Law could charge mankind withall unto him and to arrest and call him to account and enter into judgement with him for all Whence it is said God was in Christ reconciling the world to himself not imputing their trespasses to them 2 Cor. 5.19 He laid on him the iniquity of us all Esai 53.6 and made him to be sinne for us 2 Cor. 5.21 which imputation hee accepted whence it is said he himself bare our sinnes 1 Pet. 2.24 So that himself calls them his and said Innunerable evills have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more then the haires on my head Psal 40.12 6. Having on him our sinnes God laid on him the punishment and curse that was due to us for those sinnes and hee did suffer the same curse and so died as the sinner for our sinnes in the room of us all He was wounded for our transgressions Esai 53.5 Hee was made a curse for us Gal. 3.13 Christ dyed for our sinnes according to the Scriptures 1 Cor. 15.4 hee suffered for our sinnes the just for the unjust 1 Pet. 3.18 Christ died for the ungodly Rom. 5 6. hee died for all 2 Cor. 5.15 and so by the grace of God tasted death for every man Heb. 2.9 which is in account with God and those that are taught it of him as if all had died 2 Cor. 5.14 7. Having thus suffered and dyed for our sinnes he even the same that dyed rose againe the third day according to the Scriptures 1 Cor. 15.4 and so rose justified and acquit of all our sinnes imputed to him and a Triumphant Victorer over curse and death and all the enemies of our Salvation Declared to be the Son of God with power according to the Spirit of Holinesse by the resurrection from the dead Rom. 1.4 was raised for our justification Rom. 4.25 put to death in the flesh but quickened by the Spirit 1 Pet. 3.18 Justified in the Spirit 1 Tim. 3.16 the Just One. 1 Joh. 2.1 having spoiled Principallities and Powers and made a shew of them openly triumphing over them in himself Col. 2.15 and so gave himself a ransome and a propitiatory sacrifice to God his Father for all men 1 Tim. 2.6 1 Joh. 2.2 8. All this his Oblation and Sacrifice of himself to God did hee sanctifie and dignifie through the onenesse of his will with the will of his Father he having one and the same will minde and purpose with his Father in all this Hebr. 10.5.10 And by vertue of his divine Nature and Aeternall Spirit through which he offered up himself without spot to God Heb. 9.14 He that hath offered himself being God Rom. 9.5 and man 1 Tim. 2.5 yea God man in one Person Joh. 1.14 Matth. 1.23 So that by reason of this personall union of the divine and humane nature in one Person the blood that was shed and with which he is entred the heavens to appeare before God for us is called Gods own blood Act. 20.28 Which is more then if all and every man in the world had suffered all that was due to their sinnes and is accepted of God at the hands of Christ as if all had died 2 Cor. 5.14 So as this redemption is in Christ perfect the worke accomplished and done and the Father with him and in him is well pleased Matth. 3.17 he having
Scripture and if the words doe not beare the sense they import who shall tell us what the sense is and what a gap is here to all wickednesse Yet those generall words All men Every Man and the World are not so often found in Scripture in affirmation of any of the forementiontioned particulars As in affirming the death of Christ as the Ransome And surely hee that will not beleeve the same for the testimony the Scripture giveth of it doth not beleeve any of the former for the testimony of Scripture but for some other cause that is moveable If any say what need of Interpreters if the Scriptures have the sense the words thereof import I Answer they are very needfull not to Straighten or take away the sense the words import or to devise another But to open and explaine That sense the words beares and to cleerand evidence out of the words themselves and confirm it by other-like places and so to presse it on us and apply it to us for admonition Instruction Dehortation Exhortation Consolation and so to root out this evill estimate of the Scriptures and evill dealing with it from the hearts and mouthes of all Christians that the Scripture may be esteemed meet to answer words of truth with as is said Prov. 22.21 CHAP. XV. Of Answering a second OBJECTION Objection II. SAint JOHN makes it an infallible marke of the love of CHRIST to them for whom he laid down his life 1 Joh. 3.16 But God hath not loved every man in the World For he hated Esau Rom. 9.13 but his Church and his owne whom he loves to the end Ephes 5.25 Joh. 13.1 Therefore Christ dyed not for Every man ANSWER 1 Joh. 3.1 Being spoken in the first Person and applicatively of perception of love in the Death of Christ propounded for example and motive It is much abused in being cited to this end as may be seen Chap. 3. and 4. and 5. and so the Proposition is of no force for it is a proof of the Love of God to the World That hee sent his Sonne to be the Saviour of the World Joh. 3.16 and 1 Joh. 4.14 and so of the Love of Christ to mankind To give himself a Ransome for all men 1 Tim. 2.6 and yet a proof of more especiall Love To choose and bring any in the perception of this Love to Union and Fellowship with himself Joh. 15.15 16. and Tit. 3.4 7. as in our Types the bringing out of Egypt was a proof of his Love to all so brought out but yet more especiall love to those that hearkened to his Judgements and did them Deut. 7.8 12 13 14. Besides the Apostles doe not there propound the Death of Christ to shew how many he dyed for or as the foundation to bring in unbelievers to beleeve or to shew how many God loves but onely speaking of the perception of Love by Beleevers He sheweth wherein they perceived it and that was in that he laid down his life for us and this was sure when wee were his enemies and so found when he called us also Rom. 5.8 10. Ephes 1.2 4. And that to this end to move us even so to love our Brother who without question is beloved whereas this Objection shuts the door of loving any till or farther then we know his Election Though the Gospel this Objection opposeth giveth a certaine ground for loving all men with Love of Compassion 2 Cor. 5.14 15. Tit. 3.2 3 4. and for Loving Beleevers with Love of delight Psalm 16.2 Coloss 1.4 5. Phil. 1.3 4 5 8 9. This Assumption is full of infidelity and Blasphemy If it had been that God doth not love every man in the World It might have been granted and proved But to say God hath not loved any but his Church and chosen whom he loves to the end is a blasphemy so great that the same may be said of it which is spoken of that Apostacy Jere. 2.10 11 12. For this with one breath both blasphemeth and contradicteth our Saviours affirmation of Gods love of the World some part whereof will notwithstanding perish Joh. 3.16 17 18 19. The Prophets affirmation That the Lord is good to All and his tender mercies are over all his Workes Psalm 145.8 9. and 136.25 Yea the truth and force of all Gods earnest Expostulation Intimation of Love Exhortations and Call to such as refused Deutr. 5.29 Hosea 5. and 7.1 Isa 5.4 Prov. 1.23 24. Luke 19.42 Matth. 23.37 Hos 13.19 Yea the truth and force of our Saviours Exhortation to his Disciples for being like their heavenly Father in Love and mercy to enemies Matth. 5.44.48 The Testimony of Gods goodnesse in all his Works Act. 14.17 Rom. 2.4 Yea this Assumption goeth yet further in that it doth not onely say God doth not now love them while they walk in sin But God hath not loved every man in the World no not any time since Adams fall So as to give any Ransome for them and so denyeth Heb. 2.9 Nay it stops not here except his Elect whom he loves for ever It saith Hee hath not loved any other of mankind no not when he made and beheld them all righteous in Adam as the Publick Person and blessed them and avouched all his workes good Eccl. 7.29 Gen. 1.27 31. It saith God hath not loved but hated them oh fearfull To say that God hateth the Righteous Psal 45.7 and so they could not fall from the love of God in the fall of Adam since his Love was never towards them nor could they fall under the hatred of God by sinne either Originall or Actuall since they were under it before if this Assumption were true for it saith hee hath not loved them and if any should tell them Their sinnes are very great for offending so loving a God for despising so rich a Ransome and refusing the grace offered them in the meanes and giving way to serve sinne that cost Christ Jesus his blood to satisfie for them And that they forsake their owne mercies by following lying vanities And so warne them of the great condemnation that will befall them for the same if they perish in their evills and entreat them by all the Mercies of God and sufferings of Christ for them To hearken to the Gospel Repent and beleeve and turne unto Christ This assumption holds them back and saith It is all Lyes for God hath not loved them Oh whether will this blasphemy reach But to give some satisfying Answer to this Objection Let the Scripture be viewed what it saith of Love or Hatred which there appeares two-fold First the Scripture mentions a divers kind or degree of Love in God towards men shewne in the fruits thereof as to say 1. A Love of Compassion Pitty and Mercy Psal 136.25 and 145.8 9. Such a Love as extendeth it self so farre for the good of man loved in good things afforded That a man is made saveable and so much is done for him and to him That in
things be If by Jesus Christ no life had been obtained no atonement made No restauration of their Soules nor meanes procured and used that they might be saved God is no hard master to gather where he hath not strowne PROOF XV. God his earnest Expostulations Contendings Charges and Protestations even to such as whereof many Perished Rom. 11.27 Isai 10.22 As to instance Oh that there were such an heart in them That they would feare mee c. That it might be well with them c. Deut. 5.29 What could have been done more for my Vineyard that I have not done in it c. Isai 5.4 5. What iniquity have your Fathers found in me that they are gone farre from me Jere. 2.5 Have I been a wildernesse to Israel a land of Darknesse wherefore say my People we are Lords wee will come no more unto thee ver 31. Oh my People what have I done unto thee wherein have I we aryed thee Thestifie against me Mich. 6.3 How often would I have gathered c. and yee would not Matth. 23.37 Oh that my People had harkned unto mee c. I should soon have subdued their enemies c. Psal 81.12 13 14. Because I have called and ye refused and no man regarded c. Prov. 1.24 25 32. because when they knew God they glorified him not as God and Rom. â— 21.28 Therefore thou art inexcusable oh man c. Thou after thy â—â—ardnesse and impenitent heart treasurest up unto thy self wrath c. Rom. 2.1.5 No Christian I hope will reply against God and say Thou never meantest us good there was no Ransome given for us No Atonement made for us No good done us no mercy shewne us nothing in truth whereby we might have been saved nothing but an empty shew and a bare Pretence But if any should reason so evilly yet shall not such answeres stand Jere. 2.25 PROOF XVI The Scriptures manner of setting forth the sinne of such as despise and refuse this grace and their Estate and the Persons perishing as to say They turne the grace of God into wantonnesse Jude 4. Tread under foot the Sonne of God Profane the blood of the Govenant with which they were sanctified offer despite to the Spirit of grace Heb. 10.29 Denie the Lord that bought them 2 Pet. 2.1 They perish for whom Christ died 1 Cor. 8.11 Trees twice dead plueked up by the roots Jude 12.13 and bring upon themselves swift destruction 2 Pet 2.1 And how could all this bee if GOD had given his Sonne in no sort for them if Christ had shed no blood for to procure Remission for them if hee had not bought them nor had any grace or life by his Spirit to bestow on them PROOF XVII JESUS CHRIST by vertue of his Death shall be their Judge and by the Gospel in which they might have been saved will he Judge them to a second Death and how can that be if he never died the first Death for them and if there were not Truth in his Gospel Preached to them Rom. 14.9 10 11 12. Phil. 2.7.11 Rom. 2.16 Joh. 12.47 48 50. PROOF XVIII Beleevers are exhorted to contend for the Faith of this Common Salvation which was once delivered to the Saints which some having heard oppose and others turne the offers of it into wantonnesse and through not heeding and not walking in the faith of this Salvation already wrought by Christ for men They deprive themselves of and winde out themselves from that Salvation which CHRIST by his Spirit in Application of the former would have wrought in them and so deprive themselves of the Salvation to come Jude 3.4 5. And every of these PROOF'S be plaine and according to Scripture and each of force how much more altogether still justifying the sense That 1 Tim. 2.6 and Hebr. 2.9 importeth and the truth of the Proposition in the beginning CHAP. XXI Of an Addition of some more Peculiarly proving the effectualnesse of the Ransome of CHRIST with GOD for All Men. SOme there have been that have granted the Death of Christ as the Ransome to be for All men but beleeve it not to be effectuall for All men which effectualnesse is already proved in this whole Discourse and in all the Arguments and Proofs yet to remove that Doubt I doe adde a few more Proofs more peculiarly to confirme the effectualnesse of the Ransome of Christ with God for all men and that there be no mistake in this point let this be minded That there is great difference between the giving of a Ransome and the application of a Ransome given between the effectualnesse of a Ransome with him to whom it is given and the effectualnesse in them to whom it is applyed between effectualnesse with God for men and effectualnesse in men to God the former of these may be though the latter be wanting But the latter cannot be where the former is wanting Now of the latter of these The effectualnesse of the Application of the Ransome of Christ in men to God is not here meant That being another and after businesse of Christ by his Spirit in discovery of and helping men to beleeve the former which is that here spoken too Namely the effectualnesse of the giving of the Ransom by Christ to God for all men and that it is with God effectuall for All men is proved by the Word of God and the Workes of God and reason and Arguments according to the Scripture First the Word of God avoucheth the same in four things cleerly 1. In that it affirmeth the enmity brought in by Adams Apostacy only and farther Testifyed against the Gentiles by the Partition Wall to be on Gods part slaine and Christ to become the Peace and the Propitiation of the sinnes of the whole World Rom. 3.22 24. 5.12 18. with Ephes 2.14 15 16. Col. 2.14 15. 2 Cor. 5.19 1 Joh. 2.2 So farre that in and by Christ the Law is answered and Justice satisfyed and Mercy and Truth met together in him Psal 85.10 11. his Death being as acceptable with the Father as if All had died 2 Cor. 5.14 15. And the Father Professing himself to be with him well-pleased Matt. 3.17 and 17.5 having accepted his Sacrifice and set him at his Right hand Hebr. 10.12 Joh. 16.10 willing All men to heare his Sonne CHRIST Matth. 17.5 Acts 3.22 2. In that That as Jesus Christ Dyed and rose and revived That he might be the Lord of the Dead and of the Living So the Father hath given over all judgement to him and given all Power and Authority into his hands and made him Lord and Judge of All. Rom. 14.9.12 Joh. 5.22.27 Matth. 28.18 Acts 10.36 So as hee hath Power to forgive sinnes on earth Matth. 9.6 and Power to judge Rom. 2.16 Power to save all that come to God by him Hebr. 7.25 and power to destroy all those that obey not his Gospel 2 Thess 1.8 2.8 and save whom he will hee may And to save and