of all the particular Persons of men which either have been now are and shall be hereafter which the third Interpretation avoucheth then is it only the nature of Man abstractively considened which we may with the Schoolemen call Humanitas Humanity or the specificall nature of Man not the persons of Men some or all which God precisely loved with that love out of which He gave His only begotten Sonne If so then it undeniably followes that Christ was given out of as much Love to one person of Man-kinde as to another or which is the same not out of any love to any at all For certain it is that Humanitas or the specificall nature of Man is not the person of any Man And so according to this Interpretation God should love the Reprobates as much as the Elect and consequently give His only begotten Sonne to Death as well for the one as the other Besides if it were the humane Nature indefinitely considered in the sence pre-declared which God is here said to have loved with that love out of which He gave His only begotten Sonne from hence also it must needs follow in as much as the Reprobate so called partakes every whit as much in this nature as the Elect that Christ was given as much for the one as for the other Again if by the World be meant the humane Nature in the sence distinguished the distributive Particle whosoever with the following words will be found incongruous and no wayes answering the former part of the Verse either in sence or regularnesse of construction For the humane Nature is but simply one and the same nature or thing nor doth it containe any Plurality of Species or Individuall humane Natures under it whereas a distribution cannot be but of some generall which containeth many particulars under it And upon the supposall of such a sence of the word World to make the construction Regular in the latter part of the Verse the tenor of the whole must run thus So God loved the humane Nature that He gave His only begotten Sonne that what humane Nature soever believed in him should not perish c. If this construction be ridiculous so must that interpretation needs be which produceth it Lastly to answer the illustration of this interpretation from Luke 7. the Jewes who said the Centurion loved their Nation did not suppose that he loved only a handfull or small number of their Nation and hated all the rest with an irreconcileable hatred nor did they say that he so loved their Nation that whosoever of this Nation should trust him he would be a signall Benefactor unto them or the like nor did they by their Nation understand the Jewish Race Lineage or Descent abstractively considered and without reference to any Person or Persons whatsoever of this Nation for their Nation in this sence was wholly uncapable of any fruit or expression of his love or of having a Synagogue built to it or for it So that this instance no wayes parallel's or fits the interpretation of the word World for the illustration or confirmation whereof it is brought But the plain meaning of the Jewes saying that the Centurion loved their Nation was this that he was ready and willing to do any office or service of love to any Person or Persons of their Nation because of their Nationall Relation rather then to any other upon such a consideration when he had opportunity The two pretenders being non-suited a sufficient way I presume is made for the admission of the right heire Therefore The third and last interpretation of the World in the Scripture under §. 17. debate is that by it is signified Universum genus humanum the whole compasse of Man-kinde or all and every individuall person subsisting at any time in the humane Nature without exception of any This exposition stands with the ordinary and best-known signification of the words and withall gives Smoothnesse and Regularity of construction unto the period or sentence which both the former as upon examination hath been found take from it is of perfect accord with the Context and besides magnifies the Love of God in the freenesse fulnesse and extent of it incomparably above and beyond either of them For 1. The word World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequently and familiarly both in the §. 18. Scriptures themselves and in other Authors signifieth the generality of Man-kinde or of Men in the Scriptures especially when it relates unto persons it seldome or never signifieth any thing else but either the generality of Men simply and absolutely or else that generality of Men which comparatively comprehendeth all Men I meane the whole number of wicked and unregenerate Men who in respect of their vast multitudes and inconsiderable number of the godly in comparison of them are by John termed the whole World And we know that we are of God and THE WHOLE WORLD lieth in wickednesse a 1 Joh. 5. 19. Or lastly the promiscuous generality of persons good and bad together be they fewer or more where a Man converseth or hath opportunity to come amongst or speake unto Severall instances were lately given of the second signification of the word from the Scriptures Instances of the first signification also there are many Yee are the light of the World b Mat. 5. 14. And the World knew Him not c Joh. 1 10. And I speake to the World those things which I have heard of Him d Joh 8. 26. But I have chosen you out of the World e Joh. 15. 19. Whom thou hast given me out of the World f Joh. 17. 6. God forbid for then how shall God judge the World g Rom. 3. 6 As by one Man sin entred into the World h Rom. 5. 12. But God hath chosen the foolish things of the World and the weake things of the World i 1 Cor. 1. 27. There are it may be so many kinds of voyces in the World k 1 Cor. 14. 10 The word being never used in the Scripture for the Elect or godly party in the World considered by themselves or apart from others but either for the wicked of the World alone or apart by themselves or else for both godly and wicked taken together and as mixed one with another it were very strange that our Saviour should use it in that by-sence and unheard of else-where in so eminent a place and passage of the Gospell as that in hand and nor in the familiar and best known signification of it 2. This interpretation of the word accommodates the whole Verse or §. 19. Sentence with cleernesse of sence and regularnesse of construction as is evident unto those who understand what the one and what the other of these meane For by it the Genuine and Proper use and import of the distributive Particle whosoever is fully salved which is destroyed by either of the former and such a distribution of a generall made
praeterita quà m praesentia quoniam quae ibi sunt nunquam possunt non esse praesentia sicut temporaliter praeterita non valent urquam praeterita non esse praesentia vero temporis omnia quae transeunt fiunt non praesentia Ansel Opusc de Concord c. 1. Secondly if God be a Perfect Pure and compleat Act all in present §. 30. Being and Doing which is any wayes possible for him either to be or to do then must his Counsells and Decrees concerning men and particularly those lately mentioned Election Reprobation Predestination c. of necessity respect them and relate unto them not as individually or personally considered or as such or such men by Name but in a specificall consideration or as Persons so or so qualified or of such or such a condition So that for example God cannot be said to elect or to have elected Peter simply considered as Peter or as a Person consisting of that individuall body and soul of which Peter consisteth but as an individuum or Person of such or such a Species Sort or kinde of men The reason why an election of men in a meere personall consideration must needs be inconsistent with the perfect Actuality of God is because it evidently supposeth a mutability or possibility Concerning the unchangeablenesse of God See more cap. 10. Sect. 40 c. of this Discourse of change in him as viz. in point of affection as from hatred unto love which an election of them according to a specificall consideration doth not For if God for example shall be supposed to have chosen Peter simply and meerly as Peter and not as a Believer or as a godly or righteous Person and if it shall be supposed withall that Peter before his conversion was a wicked and ungodly man as the greatest part of men are before their conversion especially at some distance of time from it it will follow that God in time comes to love that Person which sometimes he hated which evidently supposeth a mutability or changeablenesse of affection in God according to a change made in the Creature The Scripture saith expresly of God that he hateth all workers of iniquity * Psal 5. 5. Therefore whilest Peter was a worker of iniquity most certaine it is that God hated him But upon this Peters conversion it must be supposed that God layd aside his affection of hatred towards him and put on the affection of love in stead thereof which imports a Palpable and plaine change in him If it be said that such an Election as I Plead for viz. of men under a specificall consideration supposeth such a mutability in God as this because §. 31. according to the notion and tenor of this Election God must be supposed one while to hate Peter viz. during the time of his non-conversion and whilest he is a worker of iniquity and another while to love him viz. when he is regenerate I answer no the Election asserted infers no mutability or change in God at all The reason is because it doth not make the persons of men meerly and simply as such the Precise and formall object of election but considered as the individuaâ—ls of such a determinate Species Sort or Kinde of Men or rather the species it self of such and such Men. Now as it is as truly as commonly said in Logique that though all the Individualls of a Species be corruptible may change or die yet the Species it self remaines incorruptible and cannot be changed so in the case in hand the Love of God in Election and there is the same reason of his hatred in Reprobation being Primarily and directly pitched and set upon a certaine Species of Men and not upon the Persons of Men save by accident and indirectly only and in a consequentiall way hence it followes that the Proper and formall Object of Gods Love and so of his hatred being unchangeable his love it self cannot be said to be changed nor yet his hatred though the persons of Men change never so often from good to evill or from evill to good Though all the righteous Persons on the Earth should apostatize and turne wicked yet the Species or Kinde of righteous Men would be still the same the same in Nature Definition Worth Lovelinesse and in whatsoever is essentiall or proper unto the Species And as God loved this Generation or Species of Men with this love of Election before the foundation of the World as the Apostles Phrase is and consequently whilest as yet no individuall Person thereof was in actuall Being in like manner were all the righteous Persons in the World dead or degenerated into wicked men the Love of God towards the Species would be still the same yea and towards all particular Persons of Men that should at any time rise up in this Species According to this notion of Election it argues no mutability or change at all in God either in respect of his love or hatred that one while he loves and another while hates one and the same Person because it supposeth no Person of Men to be any otherwise or in any other consideration the object of his Election or of his elective Love but only as righteous nor any Person of Man the object of his Reprobation or reprobating hatred but only as wicked or ungodly As it argueth no change or alteration in the Heavens or in the Climates thereof that a Man removing himself by travell out of a cold Climate where he felt the inconvenience of cold into an hot partakes here of the accommodation of warmth it only argues a change in the Man in respect of his Residence and Place so neither doth it argue any change at all in God nor of any affection in him in case a Man passing from sin where he liv'd under the hatred and displeasure of God unto righteousnesse injoyes in this condition the Love and Favour of God This only imports a change in such a Man but no change at all in God or in any affection of his He now loves but where and what he loved before and hates still as before he hated Nor doth this Notion or Doctrine of Election and Reprobation any wayes suppose either righteousnesse to be the cause of the former or sin of the latter as opportunity may be given in the Processe of the Discourse more fully to shew Thirdly if the Actuality of God or the Divine Essence be so absolute §. 32. and full as Proof hath been made then can there be no such Act or Decree in him as the Reprobation of Men personally considered from eternity The Reason is because all men being in the loynes of Adam whilest he was yet standing just and righteous were partakers of the same condition of righteousnesse with him and consequently of all Priviledges amongst which the Love and Favour of God are predominant equitably belonging to this condition So that all Men whilest they were found in this condition or estate of
set a quite contrary way as viz. to multiply soment and encrease those evil and hard thoughts of God which the sense of sin and guilt as hath been said are marvelously apt to ingender in the hearts and spirits of Men must needs be Anti-Evangelical and of another inspiration much differing from that whereby the Gospel was given unto the World So that to cloath this Proposition with light we shall not need to labor or spin Nor need we be put to much trouble for proof of the latter Proposition had not the adverse Doctrine gotten the advantage of possession against the clear Truth in the Judgments of Men. For what can be more apparant then that such a Doctrine which manifestly importeth the causless peremptory irremediable and unremovable hatred of God against far the greatest part of Men and this burning to the bottom of Hell the Persons also against whom this Hatred is supposed to be lodged in Him being unknown What I say can be more apparant then that such a Doctrine as this directly and with open face tends to a most sad horrid and desperate alienation of the Heart and Soul of the poor Creature Man from his dear and ever-blessed Creator God Or is it possible that such a Creature should truly cordially or entirely love or delight in Him that made him in case he either knows or otherwise hath strong grounds of jealousie and fear that before he made him and without any offence taken at or respect had unto any of his future sins or unworthy carriages in the least he so far hated and abominated him as to resolve against all mediation whatsoever to cast him out of his sight to devote and doom him to suffer the vengeance of eternal sire Or doth not that Doctrine which denyeth that God intended the Death of Christ for the Salvation of all Men manifestly import and suppose that God to such a degree hated and abhorred or however purposed and decreed to hate and abhor the far greatest part of Men from Eternity as to resolve against all means possible to be used by them or purposed to be used by himself for prevention to pour out the fierceness of his Wrath upon their heads in flames of unquenchable fire The Holy Ghost teacheth us that the Love of God i. e. Love towards God must or ought to be kindled in the Hearts of Men by a sense or apprehension of a precedency of this affection in him towards them We love Him saith John because He first loved us 1 Iohn 4. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Original will indifferently bear as Calvin himself observes and grants Let us love Him because He loved us first According to either of these constructions of the words the intimation is pregnant that the Love of God towards Men apprehended and beleeved is and ought to be the proper seed of a reciprocal affection in Men towards Him And the Scripture most frequently conjures Men to love God upon the account of his great Love towards them manifested by the gift of his Son Jesus Christ unto them Now if Love declared and resented be the natural and proper seed of the same affection in another then Hatred discovered and apprehended must needs be a seed of a contrary import and of like aptness to beget in its own likeness also For though God chargeth Men to love their enemies and those that hate them yet he doth it upon the account of that great and signal Love which he hath first shewed unto them in the gift of his onely begotten and dear Son And we see notwithstanding this great Commandment imposed by God upon Men and that upon the advantage of such a rational and equitable ground or motive for the performance of it yet with what difficulty and renitency of the flesh even in Men truly sanctified yea and with what rareness of example it is effectually if at all performed How unpossible then must it needs be that Men should truly love God whilest they apprehend him as an Enemy bent in an unplacable and unappeasable manner to destroy them and that with the most formidable destruction they are capable of enduring and this to the days of Eternity Especially considering that they have no advantage or motive of any love shewed unto them by another any ways considerable whereby to be strengthened or enabled to love him against so sore a stumbling block and obstruction in the way of this affection as a Reprobating of them from Eternity This Demonstration is so pregnant of Proof and Conviction that certain I am nothing can with any strength scarce with any face of Reason be alledged against it But meet it is that the Poor should be hear◠in his cause as well as the rich Therefore 1. To the Argument now urged it may be replyed That the Doctrine §. 13. Object which affirmeth that Christ dyed onely for the Elect and not for all Men in general hath no such tendency or aptness in it as the said Argument chargeth upon it to separate between God and any of his Creatures because it leaveth an hope to every Person of Mankinde distributively considered that they may be of the number of the Elect and consequently of those for whom Christ dyed There is no man or woman but may the said Doctrine notwithstanding be of a good and comfortable hope that Christ dyed for them and so have no ground to conceive hardly of God or to be alienated in their mindes or hearts from him To this I answer Be it granted that the Doctrine we blame leaveth a degree of hope to every Answ Person that he is one of those for whom Christ dyed yet it is an hope very faint and feeble and which must needs be sick at the heart as being over-ballanced many degrees by contrary jealousies and fears and so can at no hand be termed a good or comfortable hope or give any advantage by way of motive unto the Creature to think well and honorably of God The truth is it is rather a possibility of conceit then any well-grounded Hope that such a Doctrine leaveth or affordeth unto any man being yet in his unregenerate estate that he is one of those for whom Christ dyed Suppose fourty or an hundred men should be arraigned and found guilty of High Treason against their Prince and He should declare without naming any of their Persons that he would graciously pardon the Offence of one or two of them but was resolved against all possible interveniencies whatsoever to inflict in the most severe manner the Penalty of Death upon all the rest would such an hope of escape or of finding favor in the eyes of their Prince as should be afforded or left unto these men in this case be any considerable encouragement or ground of motive unto them respectively to conceive honorably of their Prince for clemency goodness and mercy Or would not the severity and peremptoriness of his resolutions to take away the
scandali quod dicitur positus in multorum ruinam id accidentale est vel ut ita loquar adventitium Calv. in Joh. 3. 17. If it be demanded but did not God intend that whosoever should stumble at or reject Christ should in such a sence be made blinde I answer yes doubtlesse God did intend to punish all manner of sins with judgements suiteable to them But his intention of making those blind in the sence declared who should reject Christ or his Doctrine was not that intent or purpose out of which he sent Christ into the World which was the genuine and naturall product of his love but such an intent which his perfect hatred of sin especially of sin committed against the Law of Grace formed in him 4. The interpretation of the word World now under assertion magnifies §. 23. that Divine Attribute the love of God incomparably more and above either of the former They who by the World understand the Elect only which is the substance also of the second interpretation unlesse it chuseth rather to resolve it self into this third as was lately proved b Sect. 16. of this Chap. allow a very small narrow and inconsiderable sphere for so noble active and diffusive a Principle as the love of God is in comparison of those who extend it to the whole circumference of Mankind The whole element and vast body of the Aire in all the dimensions of it Height Depth Length and Bredth make but a proportionable sphere for the Sun wherein to display the fulnesse of the glory and to expresse the activity of his abundant light nor will the whole Universe of Creatures take the whole number and intire host of them a primâ ad ultimam ab ultimâ ad primam make a Theater any whit too large capacious or extensive for the abundant riches and fulnesse of the love of God to act like themselves upon They who present the love of God in the gift of his Son Jesus Christ as contracted to the narrow compasse of the Elect i. e. of those only who shall in the end be saved and Preach this for the Gospell unto the World do by Men in respect of their spirituall accommodation as God should do by the World in their temporall in case he should keep his Sun in a continuall eclipse suffer ten parts of the light of it to be perpetually obscured 5. This interpretation we now plead is of faire and full consistency §. 24. with those things which the Scriptures so frequently and constantly teach and affirme concerning the Nature of God his Mercy Sweetnesse Love Goodnesse towards all his Creatures his equall and unpartiall administration of rewards and punishments in the World his non-acception of Persons his ardent serious and compassionate desires that none should perish but that even the vilest and wickedest of Men should returne from the evill of their wayes and be saved his not delighting in the death of those who do perish with much more of like consideration and import There is an obvious and manifest agreement betweene the exposition we contend for and all such veynes of Scripture expression as these whereas the other interpetations are at an absolute and manifest defiance with them 6. And lastly the sence now argued for is attested by Calvin himself §. 25. upon the place with severall other Protestant Divines Both saith he are here distinctly delivered unto us namely that Faith in Christ is of a saving nature UNTO ALL and that Christ therefore brought life because his Heavenly Father would not have MAN-KINDE to perish VVHICH HE LOVETH And more plainely afterwards He useth a note of Universality both that he may invite all to the participation of life and that he may cut off matter of excuse from unbelievers The word World which he used before likewise importeth as much For though there will be nothing found in the World worthy the favour of GOD yet he sheweth Himself PROPITIOVS or favourable UNTO THE VVHOLE WORLD in that He calls all men without exception to believe in Christ which is nothing else but an entrance into life a Vtrumque hic distinctè nobistraditur quod scilicet fides in Christum omnibus sit vivifica quòd ideò vitam attulerit Christus quia coelestis Pater genus humanum quod amat perire nolit Et posteà Vniversalem notam apposuit tum ut promiscuè omnes ad vitae participationem invitet tum ut praecidat excusationem incredulis Eodem etiam pertinet nomen mundi quo prius usus est Tametsi enim in mundo nihil reperietur Dei favore dignum se tamen toti mundo propitium ostendit cum sine exceptione omnes ad Christi fidem vocat quae nihil aliud est quam ingressus in vitam Calv. in Joh. 3. 15 16. In the former of these passages the interpretation we stand for is largely enough asserted but in the latter we have it with measure heaped up pressed downe and running over For here he doth not only say that GOD sheweth Himself propitious or favourable unto the WHOLE WORLD but further that he calls all Men to Faith in Christ and invites all Men to participation of life Therefore doubtlesse his judgement was at least whilest he had this Scripture before him for his steerage that there was life and Salvation in Christ for all Men and that upon such terms that all might partake of it as well one as another and consequently that he died for all Men in as much as there can be no life in him for those to partake for whom he died not no more then there is for the Divels Gualter another Protestant Author of approved learning and worth avoucheth the same sence And this saith he he more cleerly expresseth when being to name those who GOD so loved he doth not mention Abraham Isaac or Jacob Moses David the Prophets the Virgin Mary the Apostles or holy Martyrs but the World which our Evangelist in his Epistle affirmeth to lie wholâ—y in wickednesse and of which Christ himself more then once affirmeth the Devil to be the Prince b Et hoc quidem clariùs exprimit quando eos nominaturus quos ita dilexerit Deus non Abrahami aut Isaaci aut Jacobi Mosis Davidis Prophetarum Mariae Virginis Apostolorum denique Sanctorum martyrum meminit sed mundi quem totum in malo jacere Evangelista noster testatur cujus Principem esse Diabolum ipse Christus non uno loco affirmat Gualter Homil. 20. in Johan So that this Writer by the World doth not understand the Elect only or the World of the Elect whereof the Devil is no where affirmed by Christ to be the Prince nor which is any where affirmed by John to lie wholly in wickednesse but the World at large and which comprehendeth Reprobates as well as the Elect. But of all our Reformed Divines there is none speakes more expresly and professedly to
lieth in the Physician He came to save or heal the sick He slayeth Himself who will not observe the Precepts of the Physician He came a Saviour unto the World Why is He called the Saviour of the World but that He should save the World b Ergo quantum in medico est sanare venit aegrotum Ipse se interimit qui praecepta Medici observare non vult Venit Salvator ad Mundum Qâ—are Salvator dictus est Mundi nisi ut salvet Mundum c. Aug. in JohaÌ„ tractat 12. Doubtlesse he that speaketh these things had not yet dream'd of any other signification of the World in the Scripture in hand but only that which we have asserted nor did he imagine that Christ was given or sent into the World upon any other terms then those which equally and indifferently respected the healing of all that were sick or the saving of all that were lost otherwise why should he insert this Provisionall Clause as much as in the Physician lieth meaning Christ This plainly importeth that he came to heale such sick ones who notwithstanding slew themselves by neglecting His Precepts yea and that he could do no more then he did in or by his Death to save those from perishing who do perish and consequently that he died as much for these as for those who are saved Nor doubtlesse had the other I mean Chrysostome any other Notion of §. 27. the World in the said Scripture then the former For describing those whom God is here said to have loved he gives no other description of them then which agreeth as well to the Reprobate as Elect affirming them to be such who come from the Earth and Ashes who are full of an infinite number of sinnes who injured or offended Him without ceasing very wicked or deserving no Pardon And afterwards but we neglect or despise Him being naked and a stranger who died for us And who then shall deliver us from the punishment or judgement which is to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Homil. 27. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Cleerly implying that those for whom Christ died may notwithstanding suffer and undergoe the wrath or punishment which is to come It were easie to levy many more quotations both from the Authors already mentioned and from many others as well ancient as Moderne of a full and cleer concurrence with the interpretation given But I take no pleasure in quotations from Men nor doe I know any great use of them unlesse it be to heale the offence which truth is alwayes apt to give to prepossessed and prejudicate minds The use which more commonly is made of them is a grand abuse being nothing else but the interposing or thrusting of the credits and authorities of Men between the judgements of Men and the truth that so the one should not easily come at the other However we have I trust made it fully evident by many demonstrations in full conjunction with the judgements of learned Men that the Scripture in hand casteth the light of that love of God out of which he gave his only begotten Sonne to Death with an equall brightnesse upon all Mankinde and consequently that this Death of his faceth the whole Posterity of Adam with the same sweetnesse and graciousnesse of aspect The Scripture last opened speaking so plainely and fully as we have §. 28. heard the point in hand might well be accepted as a sufficient security that all its fellowes mentioned with it as in effect they speak so likewise they intend and meane the same thing Yet because prejudice is froward and hard of satisfaction let us unpartially examine one or two more of the company we shall finde Universall Attonement as well at the bottome as at the top as well in the heart as in the face of them The former of the two shall be that of the Apostle Paul To wit that God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the word of Reconciliation a 2 Cor. 5. 19. That by the World which God is here said to have been in Christ Reconciling unto Himself cannot be meant the Elect only but the universality of Men is cleer upon this account First it is not here said that God in Christ did actually or in facto esse Reconcile the World unto Himself but that he was Reconciling the World c. i. e. God was and is and ever will be for the unchangeable Perpetuation of the Acts of God are usually expressed in the Scriptures by Verbs signifying the time past for the reason specified in the last Chapter in i. e. by or through Christ following and prosecuting his great and Gracious designe of Reconciling the World unto Himself Participles of the present tense active import the currency or carrying on not the consummation or ending of an action or endevour Secondly by the Reconciling the World unto Himself in or through Christ which is here ascribed unto God must of necessity be meant either such an act or endeavour in him by which he gaines or rather seeks and attempts to gaine the love and friendship of the World which was and is full of hatred and enmity against him or else such an act by which he went about to Reconcile Himself i. e. to render and make Himself Propitious and Benevolous unto the World Now take either of these Sences it is unpossible that by the word World should be signified only the Elect or indeed any thing but the generality of Men. If we take the Act of God here termed the Reconciling the World unto Himself §. 29. in the former sence which doubtlesse is the true sence of it as cleerly appears from the next Verse and subsequent Clause in this by the World cannot be meant only the Elect because God doth not by Christ or in Christ held forth and Preached in the Ministry of the Gospell seeke to bring over these only unto him in love or to make only these his friends neither doth he send the word of Reconciliation as the Apostle calleth it i. e. the gracious message of the Gospell by which this Reconciliation is to be actually made only unto them but Promiscuously to the generality or universality of Men without exception of any Gâ—e and Preach the Gospell to every Creature under Heaven b Mar. 16. 15. And therefore Paul did but keep to his Commission when as he saith he Preached Christ warning EVERY Man and teaching EVERY Man in all wisdome that he might present EVERY Man perfect in Christ Jesus a Colos 1. 28. And 2. Evident it is that in the Ministry and Preaching of this word God doth as well and as much and after the same manner perswade the obstinate and many of those who never come to believe as he doth those who are overcome and Perswaded hereunto It is said concerning the ancient Jewes that the Lord
which is prepared or any wayes made fit for us and withall so disposed of or set in our way that we may readily and lawfully serve our selves with it is said to be GIVEN unto us by Him or them who thus prepare and dispose of it He that shall prepare wholesome and savoury Meat such as a man loveth and shall set it before Him and give Him free leave to take it or eat of it may in sufficient propriety of speech be said to GIVE this Meate unto him yea whether he takes or eats of it upon such terms or no. So God the Father having wrought and fitted the men whom Christ chose for Apostles to serve and honor Him in this capacity and withall disposed of them in their Times Residences and Conditions in the World so that Christ might both readily and lawfully call them to His Service He may very well in these respects be said to have given them unto Him Thus by a diligent and narrow inquiry into Mr. Rutherfords Scripture it evidently appears that there is nec vola nec vestigium not the least mutter or peepe of any such Notion in it as he imagineth viz. that if Christ should Offer eternall life unto any more then only unto the Elect so called by Him He must needs doe it besides His own and His Fathers Intention Here is not the least word syllable letter apex or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning either the Fathers or the Sons intentions about the offer of Salvation unto Men. By the briefe Discussions of this Chapter it fully appears that all those §. 11. Texts of Scripture which offer either forgivenesse of Sins or Salvation unto all men without exception and which promise either or both these unto all men upon or upon condition of their believing which are very frequent and numerous doe with the clearest light and evidence of Truth hold forth the universality of Redemption by Christ From whence it followes in regular and due processe of reason and discourse that all they make God a lyar in such Scriptures who restrain the Salvation or Redemption purchased by Christ to any lesser number of men then All. CHAP. VIII Wherein the Scriptures of the fourth and last Association Propounded Cap. 5. Sect. 6. as pregnant also with that Great Truth hitherto Maintained are impartially Weighed and Considered VVE shall God assisting examine every of these Scriptures particularly §. 1. and so shall have occasion to exhibit the purport and tenor of them respectively as they shall be produced to act their severall parts in Order In which respect we shall not here transcribe them especially considering the Reader may with a very little paines see them in their Muster Cap. 5. Sect. 6. but shall only point at their severall Dwellings or Scituations in the Booke of God which are these Rom. 14. 15. 1 Cor. 8. 11. 2 Pet. 2. 1. 2 Pet. 2. 20. Heb. 10. 29. Mat. 18. 32 33. c. We make these Scriptures of one and the same Combination and Associate them by themselves because their import is in effect one and the same they all supposing that Christ hath Died for those who may perish notwithstanding yea for those who will perish And certainly if He Died for those who notwithstanding His Dying for them may perish yea and for those who will actually perish as well as for those who shall be saved He Died for all Men without exception For as for that opinion of the Valentine Councell in France mentioned by Estius a In 2 Pet. 2. 1. vi Jo. Ball. Covenant of Grace p. 238. and adopted by him as it seems for his own which supposeth some Reprobates as he calleth them to have been redeemed by Christ but not all this opinion I say is not like as far as I conceive to make many Proselytes nor to attract the judgements of considering Men. For if the Dying of Christ for Men be to be esteemed matter of Love to them as without all controversie and question it ought what reason can there be imagined why he should die for Apostate Reprobates who yet are that kinde of Reprobate for which only Christ Died according to that opinion rather then for those who though living and dying in unbeliefe yet never contracted the guilt of so desperate and provoking a sin But this by the way The tenor of the Scripture first in view amongst those lately appearing is §. 2. this destroy not him with thy meat for whom Christ Died b Rom. 14. 15. First that the destruction here spoken of whereunto the strong Christian is so earnestly admonished and dehorted by the Apostle from exposing the weake is not any temporall destruction but that which is of body and soule for ever is more cleare then to require Proof It is not easily imaginable how or that a strong Christian or any other Man by eating meate sacrificed unto Idols should expose a weake Christian unto the danger of any other destruction but of that only which is Decreed by God against those who shall depart from the Faith or finally apostatize from the Profession of Christ Besides it is every mans Notion that this is that Destruction that first borne of things formidable and dreadfull unto the precious soules of men with which this great Apostle had so much to doe and from which the great Prize that he runs for with all his might in all his Epistles was to deliver them 2. Whereas he chargeth Men not to destroy those for whom Christ Died §. 3. though he doth not indeed suppose that all those shall be actually destroyed or perish whom another may be said to destroy i. e. to doe things tending to their destruction which is the sence of the word in this place yet this he cleerly supposeth that such men for whom Christ Died are obnoxious to destruction may be destroyed and perish everlastingly Otherwise we shall quench the spirit of his zealous tendernesse over the Precious soules of weake Christians expressed in this serious Item or charge unto others not to destroy them yea and make him speake very weakly and indeed ridiculously To admonish men in a serious and solemne manner to take heed of destroying those who are out of all possibility of being destroyed especially this being known to the Men that are thus admonished is as if a Man should seriously and affectionately intreat an Archer with his Bow and Arrowes about him to take heed of shooting too high for feare of hurting the Sun and cause him to fall down out of the firmament of Heaven If it be said yea but though it be supposed that the Persons admonished §. 4. in this case do know in in the generall that they for whom Christ Died are not under a possibility of Perishing yet they may be ignorant in Particular whether those Men whose destruction they are like to Procure or Promote by the abuse of their Christian liberty be of the number of those Men
even Christ-man is to be looked upon as simply and absolutely unchangeable a Prerogative Royal wherein neither Saints no◠Angels have part with him And because of such an unchangeablenesse in him though otherwise he was a subject capable enough of being tempted yet was he not a person meet to be intreated or dealt with by the Holy Ghost upon those terms of Admonitions Cautions Exhortations unto Watchfulness Constancy or standing fast Informations of danger threatning him in case he should not quit himself worthily c. wherein he frequently turneth himself unto the Saints and true Believers as we heard Nor is that necessity of doing Righteousness and Obeying God which §. 40. rested upon the Will of Christ by the means aforesaid any whit prejudiciall to the merit or rewardableness of what he did and suffered in the flesh though it be most true that any such necessity which should cause the wills of Men other Men necessitatingly or unavoydably to act righteously would be destructive to the rewardableness of what they should act upon such terms The reason of the difference is because in case any such necessity of well doing should come upon or be found in the wills of meere Men they must necessarily be passive herein in as much as they have no Native or inward Principle of their own whereby to contract or induce any such necessity upon themselves and what Men are necessitated to doe in a Passive way wants the ratio formalis the essentiall property of what is rewardable either by the rules of Wisdome or Justice See more upon this account Sect. 19. of this Chapter But that necessity which rested in or upon the Will of Christ of doing righteously though it was not a meere logicall or irresistible necessity neither as was lately intimated but such as it was it was contracted by himself and that voluntarily and freely the God-head or the Divine Nature personally united with the humane which was as much as properly as essentially Christ as the humane Nature it self in this union voluntarily and freely deriving unto the humane so united unto it such a fulness of Grace Holiness and Goodness from which that necessity we spake of of well-doing in a way of a genuine and kindly result arose upon him and abides with him for ever No meere Creature having the like opportunity or means of vesting the like necessity of well doing in it self it followeth upon a very faire account that in case it were or could be supposed that they meere Creatures I meane were unavoydably necessitated to doe well such doings of theirs should be uncapable of reward although it be otherwise in the case of Jesus Christ and of that unparallelable necessity of well doing which was found in him I shall only add one Argument more and therewith conclude this Chapter That Doctrine which naturally and directly tendeth to beget and foment §. 41. Argum. 9. jealousies and evil surmises betweene Brethren in Christ or such as ought cordially to Love Reverence and Honor one another is not confederate with the Gospell nor from God and consequently that which contradicteth it must needs be a Truth The common Doctrine of unquestionable and unconditioned Perseverance is a Doctrine of this tendency apt to beget and foment jealousies suspicions and evill surmises betweene Brethren or such as ought to love and respect one the other as Brethren in Christ c. Ergo. The Major in this Argument will I suppose meet with no adversarie and therefore needs no second The Minor standeth firme and strong upon this foundation That Doctrine which teacheth and perswadeth me to judge the Faith and love of those whom I ought cordially to love and honour as Saints and Brethren in Christ to be no better then the Faith and love of Hypocrites Dissemblers formall Professors c. directly tendeth to beget jealousies and evill surmises in me against them and is of the same tendency to occasion them to measure back againe the same measure towards me The common Doctrine of peremptory Perseverance thus teacheth and perswadeth both me and them Ergo. The Major here also feares no contradiction and so craves no assistance The reason of the Minor is because I cannot reasonably judge either the Faith or love of those whom I stand most bound by the Law of Christ to Love Reverence and Honour as Saints and Brethren to be better greater or more sincere then sometimes I judged or at least ought to have judged that Faith and Love of those to have been whom the Doctrine we speake of teacheth me to judge to have been Hypocrites and false-hearted even then when their Faith and love were at the best For the very truth is that amongst all the Professors of Christian Religion that are at present any wayes known unto me and I make no question but that every other Christian of any considerable standing in the World may with a good conscience professe the like of himself there is not any one who I can reasonably judge to be either more sound in Faith or sincere in love both towards God and Men then I sometimes judged and that upon competent grounds yea the best that either I then was or yet am capable of some others to have been whom now I know to be wretched Apostates and to have given up themselves to work all filthinesse and that with greedinesse Therefore if upon or because of their Apostasie I stand bound to judge them to have been in the best of their spirituall standings no better then Hypocrites it is unpossible but that I should be jealous and suspicious at least lest the best and greatest Professors of Christ that are known to me in all the World should be no better then Hypocrites also notwithstanding any account or satisfaction they give or possibly can give unto me of their sincerity If it be replied that even that Doctrine which I teach in opposition to that other hath a like tendency to create and nourish amongst the Saints reciprocally if not the same jealousies and evill surmises which have been charged upon the other yet others every whit as bad or however not much better then they in as much as this Doctrine it selfe teacheth Saints to looke one upon another as those that may Apostatize and turne enemies unto Christ and the Gospell And is not such a jealousie as this concerning any person every whit as Unchristian hard or uncharitable as to look upon him as a possible Hypocrite To this I answer That a jealousie or suspicion of a present vilenesse or unworthinesse in a Man especially when he that is suspicious hath all the best grounds that can be given why he should not be suspicious in this kinde is a far worse and more Unchristian jealousie and suspicion then that which is conceived against a Man touching any future unworthinesse that onely possibly may be found in him The Doctrine which teacheth a possibility onely of a totall and finall defection in the Saints
the defilement of sin and whatsoever polluteth unto the World In what degree the Nature of a Man abhorreth any thing and apprehendeth a contrariety in it either to its Being or well-being He riseth proportionably in His care and use of means for the prevention of it The Devil it seems had made observation of this Principle in Men when He said Skin for skin or rather skin after skin yea all that a man hath will he give for his life h Job 2. 4. Death being as Bildad stileth him the King of Terrors i Iob 18. 14. i. e. a thing which men generally are more afraid of then any thing then all things in the World besides engageth the generality of men proportionably to withstand His approaches and to do the uttermost they are able to deliver themselves out of His Hand Now that which Death is to Men in Point of abhorrency Sin is unto God and therefore it ought not to seem strange unto or offend any man that He should make the strongest and sharpest bridle He could for the restraint of it in the World or consequently that He should impose by Law a Penalty as deep and dreadful as the vengeance of Eternal fire it self upon the Perpetrators of it Any thing beneath this doth not answer the degree or rather the degreeless Infinity of His Hatred and Abhorrency of Sin 3. The severity of that Punishment of sin which is now under consideration will be found the more equitable and just if we consider on the one hand how graciously and bountifully above measure God dealeth with men in order to their escape and deliverance from it and on the other hand how wilfully how desperately and with what senceless irrationality men must go to work and act to bring themselves into the suffering of it 1. God hath discovered unto men as by a Vision of the Noon day the §. 6. great deformity foulness filthiness and most detestable abominableness of Sin The Devil was never presented to any mans sight minde or imagination in any such monstrous uncouth horrid affrighting form or shape as Sin is exhibited to the Judgments and Consciences of men in the Scriptures 2. He hath discovered likewise upon the same terms that most viperous violent that most pernicious and keen antipathy which Sin carryeth in it against the Peace Comfort well-being and soveraign Blessedness of men Poverty Shame Sickness Pains Tortures and Torments in the flesh Death the Grave Putrifaction Rottenness c. are but as the hummings of a gnat or bitings of a flea of light and inconsiderable enmity to the Comfort and Happiness of men in respect of that most enormous execrable devouring and confounding contrariety thereunto which the Word of God informeth the World to be in Sin 3. As concerning those accommodations to the Nature of Man as in Pleasures Profits or Contentments otherwise by the Promise whereof Sin is wont to commend Her self and Her service to the Children of Men and to draw them aside into folly God hath undertaken and engaged Himself partly by Promise partly by Oath to confer the same either formally or eminently upon them in ways of Righteousness and of Honor if they will be perswaded to walk in them 4. In case Men either through ignorance in any degree hard to be overcome and expelled by coming to the knowledg of the Truth or through humane frailty or incogitancy shall be prevented with sin or intangled in any sinful course God hath as it were at the cost and charge of his Son Jesus Christ in most bitter Sorrows and Sufferings reared up a golden Altar I mean that of Repentance for them to flee unto and to take hold of from whence He hath most magnificently promised never to take or pluck any man to destroy him how unrighteous wicked or unworthy soever His ways have been 5. That Law by the observation and keeping whereof Men may and shall be free from sinning and so from guilt contracted hereby is in all the respective branches and parts of it holy and just and good Holy i. e. Honorable to those that keep it it requires nothing no act of obedience from men which is any ways ignoble servile base or reflecting disparagement upon them Just i. e. tempered framed and fitted to such Principles which God hath planted in the Natures of Men so that there is nothing commanded in it which either crosseth or thwarteth any impression disposition or inclination which is natural to them or which God hath planted in them or which requireth any other any further strength to perform it then what God either hath actually conferred upon them or is ready to confer upon such an application of themselves unto Him for the obtaining hereof of which they are very capable Lastly The said Law is in all parts of it good also i. e. commodious and beneficial to the Observers according to that of David In keeping of them there is great reward k Psal 19. 11. So that Sin especially such sin or sins which in the end bring the vengeance of Hell fire upon them if men be not extreamly careless negligent and slothful may very well be prevented 6. God hath plainly forewarned men of that eternal Wrath and Vengeance which He is determined to bring and execute upon all Persons that shall be found finally impenitent whereby He hath taken a very gracious and effectual course not onely to bring sin especially continuance in sin out of credit and request with the hearts of men but to make it as the shadow of death unto them the dread and first-born of abhorrings to their Consciences and Souls 7. Unto all those who shall be found obedient unto His Laws refraining ways of sin and of unrighteousness He hath promised and that upon such terms that men may very well come to be fully satisfied upon clear and evident grounds of the reality and truth of these Promises the most magnificent bountiful and glorious reward of life and immortality and all the desirable and great things of the world to come By this He hath taken a like gracious and effectual course to exalt righteousness and sinlessness of life and conversation in the Hearts and Souls and Consciences of Men. 8. To put Himself into a capacity of making such Promises as these as also of performing and making them good unto Men and so generally of treating with them so graciously as now He doth about the great things of their Peace He hath delivered up unto Death the most bitter and ignominious Death of the Cross His onely begotten Son in whom His Soul greatly delighted Hereby He hath given all possible evidence and assurance unto men with what height and ardency of affection and desire He seeketh their Salvation and eternal Happiness how transcendently great his Love how tender above measure his Compassions are towards them 9. And lastly Over and besides all these gracious Administrations and expressions of himself towards them he vouchsafeth unto
inrendeth one thing with one kinde of Will or Intention and another either contrary to it or differing from it with another kinde of Will or Intention amounts to no more truly interpreted then to this that some of His Dispensations have a tendency towards the producing of such and such ends and others towards the producing of such and such other ends either differing from them or contrary to them Nor doth it follow from Gods acting in order to differing yea or contrary ends that he is therefore divided in himself or inconsistent with himself no more then it follows that he that mourns at one time and upon one occasion and rejoyceth at another time and upon another occasion suitable to such a Passion or expression is inconstant or any ways contradictious to himself For a close of this Chapter I shall endevor the assoyling of a special difficulty at least as it seems to some concerning the Intentions of God It hath been said that God in Scripture is said to purpose or intend a thing when He affordeth means that are proper and sufficient to bring it to pass especially if He commands them to be used accordingly this being a Dispensation of like consideration with the deportment of men who are wont to provide a sufficiency of means at least so apprehended by them for the effecting of what they purpose or intend q Cap. 3. Sec. â— Upon this Explication of Intentions in God this Question is moved Whether according to the purport hereof it may not be said that He intended the offering up of Isaac by death because 1. By His Providence He furnished Abraham with all things sufficient and necessary hereunto And 2. gave an express Command unto him that he should offer him accordingly Now if he did not intend the oblation we speak of which by his Prohibition of it by an Angel before it was performed and by means whereof it never came to be performed he seemed not to have done then cannot the said Explication stand nor are the Intentions of God to be judged of by his vouchsafement of means proper for the production of an effect no not though he commands them to be used in order thereunto To this I answer 1. That the Intention of God in commanding Abraham to offer up his Son Isaac having otherwise furnished him with means sufficient hereunto was a through Tryal of Abrahams Love and Faith not the actual offering up of Isaac by death This is evident from Genes 22. 1. and Hebr. 11. 17 c. compared 2. In order to the accomplishment of this his Intention He commands Abraham to take His Son His onely Son Isaac whom He loved and to offer Him for a burnt offering r Gen. 22. 2. c. Therefore 3. This Command of God unto Abraham concerning the offering of his Son is none otherwise nor in any other sence to be understood as directed by God unto him then as Abrahams obedience or disobedience to it was or might be a sufficient Tryal either of the soundness or unsoundness of his Faith and Love towards God So then 4. The soundness and sincerity of Abrahams Faith and Love being sufficiently tryed and discovered by a discovery of his readiness and willingness to obey the said Command of God and to offer up his Son and this discovery being sufficiently made by that which Abraham did towards the offering up of his Son by death though he was not actually thus offered by him it roundly follows that the meaning of the Command given unto Abraham in the case in hand was not that He should actually offer up his Son by death but that he should proceed so far towards the offering him up in that manner until his willingness thereunto were sufficiently manifested and himself God I mean take him off and stay his hand from acting further herein Such constructions structions or forms of speech wherein the Consequent is put for the Antecedent and so again where the end or effect is named to signifie the means proper for the procurement of either are familiar and frequent with the Holy Ghost in the Scriptures An instance of the former we have Psal 22. 26. in this clause They that seek the Lord shall praise Him i. e. they shall be graciously entreated by him and receive good from him and hereby be occasioned or provoked to praise him So Deut. 10. 17. taking rewards is put for doing unjustly which commonly follows upon taking rewards So again to make the first-born signifies the conferring of the inheritance or a double portion upon a Person this being an usual consequent of Primogeniture to carry the inheritance or a double portion Deut. 21. 16. So to be wicked or vile signifies to be guilty or liable to Punishment 1 King 1. 21. guilt or obnoxiousness unto Punishment being a consequent of wickedness To pass by many other places of like construction Instances of the latter are frequent also Thus Salvation is put for the Scriptures or knowledg of God as being the means of Salvation Joh. 4. 22. For Salvation is of the Jews Upon a like account Peter exhorteth men to count the long-suffering of the Lord towards them Salvation i. e. a means of Salvation 2 Pet. 3. 15. See more places of like character Rom. 14. 20. 1 Tim. 4. 16. Deut. 13. 5. according to the Original c. According to either of these constructions the Command of God unto Abraham to offer up His Son Isaac for a burnt offering may import onely a doing of such things which were precedaneously necessary to an offering Him up after such a manner as viz. to provide wood and fire for the burning of him a knife for the slaying of him a coard or the like wherewith to binde him an Altar on which to lay him and so again actually to lay the wood provided upon the Altar for the burning of him actually to binde him to take the knife into his hand to stretch forth his hand with the knife in it with an intent to slay him All these things with the like being requisite to the actual offering up of Isaac by death might well be signified and doubtless were signified yea and were all that was signified or meant by that Command of God so oft mentioned unto Abraham concerning the offering up his Son Therefore 5. Look what God commanded Abraham to do about the offering up of his Son that he really intended he should do yea and Abraham did it accordingly He commanded Abraham to offer up his Son and in such a sence as he commanded Abraham obeyed the Scripture testifying thus of him in these words By Faith Abraham when He was tryed offered up Isaac and He that had received the Promises offered up His onely begotten Son s Hebr. 11. 17. Therefore certainly God commanded Abraham no other kinde of offering up Isaac then that which Abraham performed and what himself really intended that he should perform Whether Abraham at first understood the Command
my Fathers Commandments and abide in his love 336 17. 2. As thou last given him power over all flesh that he should give eternal life to as many as thou hast given him 116 117 c. 17. 3. And this is life eternal that they know thee the onely true God and him whom thou hast sent Jesus Christ 40 41 17. 12. those that thou gavest me I have kept and none of them is lost but the Son of perdition 252 17. 15. I pray not that but that thou shouldst keep them from the evil 246 17. 21 22. That they All may be one as thou Father art in me and I in thee that they also may be one in us 245 246 20. 31. But these things are written that ye might beleeve that Jesus is the Christ the Son of God and that beleeving ye might have have life c. 397 398 Acts 4. 27 28. For of a truth against thy Holy Childe Jesus both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together For to do whatsoever thy hand and counsel determined before to be done c. 14 15 c. 5. 4. Whilest it remained was it not thine own and after it was sold was it not in thine own power 13 7. 60. lay not this sin to their charge 245 13. 46. but seeing ye put it from you and judg your selves unworthy of everlasting life lo c. 491 15. 8. And God which knoweth the heart bare them witness giving them the Holy Ghost c. 362 17. 28. For in him we live and move and have our Being 2 3 c. 23. 1. Men and Brethren I have lived in all good Conscience before God until this day 355 23. 4. Revilest thou Gods High Priest 443 27. 24. and lo God hath given thee all them that sail with thee 307 27. 31. except thesE abide in the ship ye cannot be safe 9 307 184 225 Rom. 1. 19. Because that which may be known of God is manifest in them for God c. 507 1. 20. to the intent they should be without excuse 502 1. 21. Because that when they knew God they glorified him not as God c. 507 2. 4 5. not knowing that the goodness of God leadeth thee unto Repentance But after thy hardness and impenitent heart thou treasurest up c. 188 410 2. 6. Who will render to every man according to his work 244 3. 3. For what if some did not beleeve shall their unbelief make the Faith of God of none effect 359 3. 19. that every mouth may be stopped 502 5. 7. Yet peradventure for a good man some will even dare to dye 287 5. 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the Grace of God and the gift by Grace which is by one man Jesus Christ hath abounded unto many 110 111 515 516 5. 16. And not as it was by one that sinned so is the gift For the judgment was by one to condemnation but the free gift is of many offences unto justification 493 494 c. 5. 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life 108 109 c. 516 517 c. Rom. 5. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 516 517 c. 6. 2. How shall we that are dead to sin live any longer therein 261 6. 9 10 11. Knowing that Christ being raised from the dead dyeth no more Likewise also reckon your selves to be dead indeed unto sin c. 262 263 7. 12. Wherefore the Law is holy and the Commandment holy and just and good 287 444 7. 19. but the evil which I would not that I do 61 326 327 8. 13 14. but if ye through the spirit do mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God they are the Sons of God 325 8. 24. but Hope that is seen is not hope 317 8. 28 29 30. And we know that all things work together for good to them that love God to them who are called according to his purpose For whom he did foreknow he did also predestinate c. Moreover whom he did predestinate them he also called and whom he called c. 207 208 c. 50 8. 31. If God be for us who can be against us 340 8. 34. Who is he that condemneth It is Christ that dyed yea rather that is risen again who also c. 248 249 c. 9. 11. that the purpose of God according to Election might stand not of Works but of him that calleth 462 9. 15. for I will have mercy on whom I will have mercy 68 9. 21. Hath not the Potter power over the clay 68 11. 26. And so all Israel shall be saved as it is written There shall come out of Sion a Deliverer that shall turn away ungodliness from Jacob. 227 228 11. 29. For the gifts and calling of God are without repentance 152 153 c. 11. 33. O the depths of the riches both of the wisdom and knowledg of God! How unsearchable are his Judgments and his ways past finding out 427 43 14. 15. Destroy not him with thy meat for whom Christ dyed 121 122 14. 23. For whatsoever is not of Faith is sin 496 1 Cor. 1. 8 9. Who shall also confirm you unto the end that c. God is faithful by whom ye were called c. 187 235 4. 15. For though ye have ten thousand Instructors in Christ yet have ye not many Fathers for c. 266 331 5. 5. to deliver such an one unto Satan 361 362 6. 15. shall I then take the members of Christ and make them the members of an harlot 328 c. 7. 32 33. He that is unmarried careth for the things of the Lord But he that is married careth for the things of the world how c. 264 8. 11. And through thy knowledg shall the weak Brother perish for whom Christ dyed 124 9. 27. lest by any means when I have preached unto others I my self should be a cast-away 62 279 280 315 316 377 10. 12. Wherefore let him that thinketh he standeth take heed lest he fall 310 10. 13. But God is faithful who will not suffer you to be tempted above that ye are able but c. 238 310 12. 12. so also is Christ 458 2 Cor. 1. 22. Who hath also sealed us and given us the earnest of his Spirit in our hearts 256 257 2. 15. For we are unto God a sweet savor of Christ in them that are saved and in them that perish 216 428 506 5. 14 15. For the love of Christ constraineth us because we thus judg that if one dyed for all then were all dead And that he