Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with
Cor. 4.4 Devill blinded their mindes that they could not understand and beleeve 2. The Jewes did overlooke Christs state of humiliation and looked for him to come in power and great glory to deliver (e) Luk. 24.21 them out of the hands of their outward enemies which doubtlesse will bee the manner of his next comming for their conversion and restauration spoken of Mark 13.26 27. Matth. 24.30 compared with Zach. 13.10 and Rev. 1.7 Ob. But did not the Jewes know him to be the Christ and did they sinne ignorantly or knowingly and maliciously A. Without question many or most of them sinned ignorantly as (f) Tim. 1.13 Paul who was one of them said because I sinned ignorantly I obtained mercy and as the Apostle (g) 1 Cor. 2.8 else where saith If they had known him they would not have crucified the Lord of glory yet it is likely that some of the Priests and Pharisees sinned (h) Joh. 9.41 knowingly (i) Mat. 12.31 wilfully and (k) Mat. 28.11 12 13 14 15. maliciously Q. How did Christ fulfill the Morall Law or ten Commandements by his death A. He did (l) So the word fulfil is taken Ps 145.19 Ro. 13.14 satisfie and performe for men what the Law could require and exact from them and so became the (m) Ro. 10.3 end of the Law for righteousnesse or Justification to every one that beleeveth and so (n) Gal. 3.13 redeemed and freed them from the curse of the Law by being made a curse for them this I have hinted before and I handle more at large afterwards in this Treatise But I come to the second end of Christs death Remember the first was to fulfill the Scriptures Secondly The second end or reason of Christs death was to (o) Heb. 9 16. 1 Joh. 3.5 take away sinnes for as under the Law sinnes were not so much as (p) Lev. ch 4 with Heb. 9.22 typically and seemingly pardoned without shedding of the blood of those beasts and sacrifices that did signifie Christ so it was (q) Heb. 10.4 impossible that mens sinnes should be done away really and actually without the shedding of Christs owne precious (r) Heb. 13.12 blood and the offering up of his pure and perfect (s) Heb. 10.5 6 8 10 11 12 and 7.27 9.14 body Q What doe you meane by the blood of Christ A. I meane not onely nor chiefly that naturall and materiall blood which came out of Christs body when it was (t) Jch. 20.25 nailed to the Crosse or when it was (u) Joh. 19 34. pierced by the Souldiers but by Christs blood is meant his (w) Ro. 3.25 and 5 9. Mat. 27.24 death and whole sufferings Q Why then is it called the blood of Christ and not the death and sufferings of Christ A. 1. Because that the blood is the (x) Gen. 9.4 life or the (y) Lev. 17.14 life is in the blood and when the blood is shed and lost the life is gone Even so here Christs blood being as it were the fountaine of his naturall life and the pouring out of his blood being a speciall part of his sufferings Synecdoche it is put here by a figure for his whole sufferings 2. The bloud of Christ is so often mentioned by the Apostles for the whole sufferings of Christ because that most of those Epistles where there is mention made of Christs bloud as the Epistle to the Hebrewes Peters and Johns first Epistles they were written to the Jewes who were acquainted with the shedding offering and sprinkling of the bloud of the Sacrifices under the Law and it is an usuall thing with the Apostles to retaine many (z) As Sanctuary Tabernacle Altar Sacrifice Heb. 8.2 13.10.15 Old Testament-words in their writings which are to bee spiritually and not literally understood But the death of Christ and the sufferings of Christ are also frequently mentioned in the Scriptures as well as his bloud and in the same sense Q. What sins and whose sins did Christ take away by his death A. All the sins of all those whether Jewes or Gentiles that (a) Ro. 3.25 Heb. 2.15 did believe (b) Act. 13.39 doe believe or (c) Ro. 11.23 shall believe in him Q. But did not Jesus Christ take away the sins of all as well the sins of those that doe not believe d Ro. 8.33 as the sins of those that do believe A. Though I would be cautious and tender in limitting restraining or stinting the death of Christ and the efficacy of his merits or in censuring such as hold and teach universall Redemption if they doe it out of a desire and conscience to exalt Christ in the riches of his grace yet to me it appeares that Christ hath not taken away the sins of those that believe not but dye in unbeliefe and that by these Reasons Reas 1. If Christ hath taken away their sins then nothing can be laid to their charge for what can be laid to the charge of any but sin So that take away the sin and you acquit the sinner Ob. Christ hath taken away the sin of Adam from all so that his sin is not laid to the charge of any to their condemnation A. 1. If that were so then all children that dye before they act and commit sin must needs be saved Also that denies and destroyes Election But 2. If that were granted yet it would not availe you for you must hold that Christ hath taken away all the actuall sinnes of all men and not onely that virtuall sin of Adam else your Objection hath no force in it Ob. Christ hath taken away the sins of all men which they have committed against the first Covenant and those sins are no more imputed unto them neither are they damned for those sins but for their unbeliefe onely Sometimes you say that children did not sin at all in Adam and so were never guilty of that sin then you acknowledge that they were guilty A plaine contradiction but that Christ took away that guilty from all now you say that Christ tooke away all sins but unbeleif and that men are damned onely for that sin A. 1. The Scripture doth no where say that Christ tooke away some of a mans sins and not all or all his sinnes save unbeliefe or that God pardons some of a mans sins and not all No the Scripture speaks (e) Tit. 2 14. Jer 33 8 Mic 7.29 contrary 2. Men are not damned for Vnbeleefe onely but for (f) Mat 25 41 uncharitablenesse (g) Ro 1.32 coverousnesse malice hardnesse of heart c. And God saith he will give to every man (h) Ec. 12.14 2 Cor 5.10 according to his works and if unbeliefe be the only cause of condemnation then consequently all the Heathens which have not the Gospell are saved For unbeliefe is a sin against the Gospell for neither the law nor the creatures Sun Moon Starres
c. doe teach faith in Christ as in a Mediatour Nay if unbelief doth damn men as indeed it doth but not only then it is a wonder that Christ would not take away that sin with the rest but suffer so many millions to perish for not dying for the sin or for want of giving them the grace of faith Obj. You say the Scripture doth not mention the taking away of some sins and not all doth not the Apostle say that Christ by meanes of death made redemption for the sinnes that were against the first Testament Heb. 9.15 A. The text is not sins against the first Testament but under the first Testament and the meaning of that Scripture seemes to be this that it was Christ that did make satisfaction for the sinnes of those that lived under the Law or first Testament as well as for the sins of those that lived since which the Apostle (i) Ro. 3.25 elsewhere calls sins past or if otherwise you understand this Scripture thus that Christ by his death did make satisfaction for the sins of those that did believe which they committed whilst they were under the Law or first Testament but in that text he doth not say the sins of all those that were under the first Testament Obj. But Christ saith all sinne shall be forgiven unto the sonnes of men and blasphemies mat 12.31 wherewith soever they shall blaspheme but he that blasphemeth against the Holy Ghost shall never have forgivenesse so that here is no sin unpardoned but unbeleefe A. 1. The meaning is not that al sins committed against the father and against the Son are forgiven unto men and shal not be imputed unto them but that those sins are pardonable but they that blaspheme against the holy ghost especially against knowledge Heb. 10.29 and thereby doe despite unto the spirit of grace these cannot be pardoned 1 Ioh. 5.16.17 for they sin as the Apostle speaks the sin unto death 2. Blasphemy is not unbelife though not without unbeliefe for the word signifies (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translated Eph. 4.31 evil speaking and the Jewes blasphemed against the holy Ghost by saying that Christ cast out devils by Beelzebub when he cast them out by the spirit of God and upon this occasion Christ did (n) Mat 12.24 31. speake these words Obj. If that were the meaning then Paul could not have been saved for be blasphemed A. Though Paul blasphemed yet it was not against the holy Ghost but against the (o) Act 26.9 name of Jesus and this also hee did (p) Tim. 1.13 ignorantly Obj. But sure unbeliefe is the onely cause of damnation for Christ saith this is the condemnation Joh. 3.19 A. It is not denied but that unbeliefe is a cause of damnation yea sure a maine cause but it is not the only cause and that place you cite doth not speake at all of unbeliefe but of loving darknesse and sure ignorance is no lesse (q) 2 The 1.8 sin neither will have lesse punishment then unbeliefe for did men (r) ps 9 10. know Christ they would believe in him So much for the first Reason 2 Reason If that were true that Christ did take away the sins of all those that dye in unbeliefe then sure it will be great injustice in God to punish men for the same sins that he had punished his son for before to imprison the surety and to exact the utmost of him and then to imprison the debtour for the same debt and to keep him in perpetuall durance and torment for the same debt is a thing unheard of among just men God under the Law did require but an eye for an eye and a tooth for a tooth Ex 21.24 And sure under the Gospell he will not be more rigid as to require the life of his son and the life of a sinner for the same disobedience No no God saith that Christ shal (s) Is 53.11 see of the travell of his soul and be satisfied sure it would not satisfie Christ to dye for millions and to injoy scarce thousands or to purchase all and to enjoy but the least part Obj. Though their sins were laid on Christ and he punished for them yet they are not pardoned unlesse men beleeve A. Sure Christ would not undergoe punishment for men and suffer them to be damned for ever for want of giving them faith to beleeve it For a man that will undergoe hanging to save another from hanging will not deny if the poor prisoner be in the Goale and cannot come out vide contra Heb 9.12 10.14 to goe in and helpe him out This is to make Christs redemption but a partiall and not a perfect redemption Againe if Christ damnes men onely for not believing then he damns them either for what they cannot do or for what they can doe if you say they cannot believe then you reflect on Christ for damning them for what they cannot do if you say they can believe of themselves then you make Christ a lyar who (a) Joh 15.5 saith without him they can doe nothing Obj. But Christ offers faith to all Ans Suppose hee did so yet that is not enough for he must not onely offer faith but give faith therefore saith the Apostle when he speakes of faith and (b) Eph 2 8. Phil 1 29. that not of your selves but it is the gift of God here faith is excluded from saving as it is mans act as well as works 3 Reason If Christ hath taken away the sinnes of all then he hath reconciled all to God for nothing but sin hindred reconciliation and the Scripture saith that the (c) 2 Cor. 5.19 Ro. 11.15 world which word is not there to be taken generally for every one in the world was reconciled to God by the death of his sonne as well as their sins taken away by his death Obj. Yes Christ hath reconciled all but what then A. Then all shall be saved for the Apostle (d) Ro. 5.10 saith If when we were enemies we were reconciled to God by the death of his son how much more shall we be saved by his life (e) Col 1 20 21. In another place he saith And you that were sometimes alienated and enemies in your mindes by wicked workes yet now hath he reconciled in the body of his flesh through death but what to do Mark to present you holy and unblamcable and unreproveable in his sight Obj. Oh but the Apostle speakes in these places of beleevers but in the other of the world A. That Epistle to the Corinthians was written to beleevers as well as the other two and the emphasis and strength of the thing doth not lye in the word WORLD though afterwards I cleare that word also but in the word reconciled Consider therefore whether there be more persons reconciled then saved and whether salvation bee not as large and as sure as reconciliation for certainly
fidelity p. 71. Not to question the truth of Promises 72. May think they beleeve not when they doe ibid. To beware of unbeleeving words p. 73. Satan makes advantage of such ibid. Doubting a sin p. 74. Beleevers at peace with God 82. May for a time want peace 83. God sanctifies their troubles 85. Their sins taken away by Christ 109. Vnbelief damns men but not only 111.114 is a sin against the Gospel 111. Beleevers threatned 172. Chastised 173. The kinds of their chastisements p. 173. 174. To chastise them consists with Gods Love p. 174. The end of their chastisements p. 175. 176. The Law usefull to Beleevers p. 217. 218. c. Beleevers have an excusation as well as an accusation p. 231. The desire of Beleevers is the fulfilling of Promises p. 257. Blasphemy what the word signifies 113. Paul blasphemed yet saved 114. C CHildren of God vid. Believers Christ the way to Salvation p. 4. Gods Covenant with Christ 5. Christ called David and why p. 7. Christ fitted for the work of Mediation 10. Gods gratification of him for that work ibid. Christ the Head of the Church 12. He lets out of his grace ibid. Christ destroyd the Devil 21. Christ the Author and Administer of the Covenant 22 23 24. What Christ did as Mediatour 25. Christ the Author and Mediatour of the Covenant 26. Joynt party with believers in the Covenant 27. Takes the whole matter on himselfe as principal 29. Al laid upon Christs score ibid. Christ a sufficient Redeemer 30. The Sum of the Covenant 31. Every good thing in Christ 65. Christ called a Covenant 79. The end of Christs death 99. Fulfill'd the Ceremoniall Law ibid. Made good the Prophesies of Himself 104. The Jewes saw them not fulfil'd in Christ and why 104 105. Christ fulfilled the morall Law how 106 What meant by the bloud of Christ 107. The sufferings of Christ calld the blood of Christ ib. and why 101 Christs death takes away all the sins of all beleevers 109.111 Not of those that beleeve not Ib. Not Adams sin from all 110. Christ a reconciliation 117. But not for all 119 c. Christs sufferings greater then any others 128. Died for the ungodly 144. Ceremonies not to be retain'd 100 Why left in the Bible ibid. The Apostles us'd but few p. 101. Did both teach and write against them ibid. That place cleered Acts 15.29 p. 102 103. Circumcision a Seale of the Covenant of Grace 4 44 45. A Seale of Spirituals as well as Temporals 46. The end of Circumcision 48. Did bind to keep the Law ib None thereby justified ibid. It remained during the Legall Administration 50. Was a Figure of Christ. p 51 Commandements are easie to them are spirituall p. 170. Covenant God made with man of two sorts 1. The Covenant of grace first in being p. 2. The ten Commandements a Covenant of works ibid. What God made with Adam was of the nature of such a Covenant ib. The Covenant of Salvation made with Christ p. 4 When made p. 5. Where called a Covenant p. 6. Of what nature p. 9. The parties concerned in the Covenant ibid. What Christ covenanted to doe p 11. The consequents of that Covenant ib. Gods end in making a Covenant 12 The Covenant with Christ not broken by Adam 20. The same Covenant made with Christ made with men ibid. Who made it and when 21 The Sum of the Covenant ib. Christ considered with the Covenant p. 22 Christ the Author of the Covenant idid And Mediator of the Covenant 26. Christ the Substance of the Covenant 31. The Covenant the same before and under the Law ib. The Covenant with Noah twofold 32. The Covenant with Abraham but one 35. The word Covenant how to be understood p. 36. Abraham how considered in the Covenant 37. How confirm'd to him p. 42. What manner of Covenant made with him 52. Was free ibid. Why called a free Covenant ib. 53 54 55. Without any condition 56 Nothing in men brought God into Covenant 58 God both offers and works in men to accept it ibid. But not excluding men from doing 59. The Covenant founded upon Christs merits 61. Wherein the freedome of the Covenant appeares 62 63. A full and compleat Covenant 64. Every good thing in the Covenant p. 65. An ordered Covenant ibid. And in what respect ibid. 66 A sure Covenant p. 66 67. 77 God visits for breach of Covenant 77 78. How God in Zech. is said to breake Covenant p. 79. How man in Isa is said to doe so ibid. The Iewes considered two wayes in the Covenant p. 80. How carnall believers are said to be in Covenant p. 81. The Covenant a peaceable Covenant 82. A Holy Covenant 85. Why so called ibid. 86 Men are unholy at first taking into covenant p. 86. An everlasting Covenant p. 87. God mindfull of his Covenant 88.90 To them that transgressed his Covenant ibid. Regards not carnal Covenanters 89. The Covenant a Believers Fort 90. The Covenant the same under the Old and New Testament 91 92. How called two 92 93. How a new Covenant 94 95 96 97. The new Covenant and new Testament the same 97 98. The Covenant made upon the accompt of Christ 167. The difference betwixt the Covenant of Grace and the Covenant of Works 168 c. These two Covenants were and are in force 207. Creatures God doth not hate them as such 134. D DEcrec of God puts no man upon sin p. 16. Doubting a sin 74. Duties Men not saved by them 157 158. To be done in a strict and spirituall manner 167. How the Gospel requires duties 168 169 170. Are easie to Believers 171. E ELection not the cause of salvation p. 15. The Elect called the World 131 c. God loves them 133 134. Were so before the foundation of the World 147. They deserved the curse 148. But proceeding against them stopped Ibid. Their sin put upon Christ Ibid. Are the Children of wrath 149. Yet the Children of God Ibid. They are the Children of God before they beleeve 150. They are such by foreknowledge though not by outward profession 151. Men are said to be the Children of God severall wayes Ibid. None can know that they are so till they are converted 152. But God doth Ibid. Exactor God is no Exactor 115. F FAith the gift of God p. 50. 59. Necessary to Salvation 57. Faith not before the Covenant 60. Great Faith may be where there is feare 72 Vnbeleif a sin 74. True Faith can never be lost 76. Christ gives Faith 116. Not offers it only 117. Vnbeleife Christs and the Soules great enemy 145. Free-grace Nothing but Free-grace in mens Salvation 154. The preaching of it gives no liberty to sin 177 178 179. Destroyes not the Law 181. G GOD not seen in himselfe p. 22. Spake diversly to our Fathers 34. God is said to sweare 42. Gods form in swearing 43. Cannot be partiall 166 Gospel Preaching the Gospel wherein it consists 142 143
world Ob. But where are the Elect called the world in Scripture A. In severall places as 2 Cor. 5.19 God was in Christ reconciling the world unto himselfe not imputing to them their trespasses These cannot be reprobates for he saith their sins are not imputed to them So Ro. 4. 13. for the promise that he should bee heire of the world by the world is here meant the (o) Ro. 4.16 faithfull who are the (p) Gal. 3.29 Luk. 13.16 children of Abraham so Joh. 3.17 God sent not his Son into the world to condemne the world but that the world through him might be saved they that Christ intended to save or really saves cannot be Reprobates Also in Joh. 6.33 For the bread of God is that which commeth downe from beaven and giveth life unto the world Sure Christ doth not give life to all Again Christ promiseth that his Spirit should convince the world of sin Sure this must needs be a (q) This is the judgement of most or all godly Interpreters see Ioh 17.21 which expounds it that the world may beleeve i.e. those of the world that are appointed to beleeve saving conviction and they must needs be the Elect and not Reprobates that are convinced for they are convinced of unbeleefe of their owne and Christs Righteousnesse which I think no Reprobate is convinced of So also the Apostle (r) Heb. 2.5 saith That God hath not put in subjection to the Angels the world to come whereof we speake marke that meaning by the world to come the (s) Or the heirs of salvation Chap. 1.14 Church of the New Testament which hath appointed the Angels to be Ministers unto and not to be Rulers over I might instance in other places where the word world is taken for the Elect as Psal 22.27 All the ends of the world shall remember and turne unto the Lord so the Apostle saith He was beleeved on in the world or as the Greeke will beare it (t) Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by Mat. 5.34 35. by the world So Joh. 1.29 The Lanb of God which taketh away the sins of the world this must be of the Elect and Beleevers for how doth he take away the sins of Reprobates when they are damned for them Ob. But is it not said God loved the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Yes God is said to love the world and that shewes that by the world is not meant all the world for other Scriptures say that God (u) Ps 5.5 11.5 hateth the wicked or reprobate wicked and that God (w) Mal. 1.3 Ro. 9.13 hated Esau God is not capable of loving and hating the same person for that would argue both weaknesse and change which far be it from us to think that either should be in God Ob. But doth God hate any of his creatures A. God doth not hate them as they are his creatures no not the Devils themselves for their being but not their sin is from him but as now by their fall and degenerated condition they have enmity in their natures against him it is just for him to hate them also Ob. But doth not God hate the Elect also before and untill they beleeve A. Oh no he loved them with an (a) Jer. 31.3.2 Tim. 1.9 everlasting love and this love of his was the (b) Eph. 1.4 Ro. 9.11 12 13. cause of their election Ob. Doubtlesse Christ hath taken away the sins of all for be is said to be the propitiation for the sins of the whole world 1 Joh. 2.2 A. 1. The whole world is oft-times in Scripture taken either for a great part and number of the world or for the nations of the world the Gentiles as the Apostle (c) Rom. 1.8 saith The faith of the Romans was spoken of throughout the whole world So (d) Rev. 13.3 all the world wondered after the Beast (e) Mat. 24.14 This Gospell of the Kingdome saith Christ shall be preached in all the world So the Jewes said the whole world is gone after him And the Evangelist saith (f) Luk. 2.1 All the world came to be taxed The Apostle John also saith (g) 1 Joh. 5.19 The whole world lyeth in wickednesse and the (h) Rev. 12.9 devill deceiveth the whole world The whole world in these and such places cannot be understood of all and every one in the world But Secondly That text may be expounded by another which (i) Ro. 3.25 saith That propitiation is through faith in his i.e. in Christs blood And according to these Objectors (k) Vid. A book called The fountaine of Free-grace p. 4. own opinions their sins are not done away nor they pardoned or justified till they doe believe and yet they say all the sinnes of all the world yea the sinne of unbeliefe are washed away in the bloud of Christ This is a Riddle and Paradox how they are done away and yet imputed to men how unbeleefe is washed away and yet men are damned for it Sure they must either be done away (l) Heb. 10.12 perfectly and for ever or not at all And if they be once pardoned they are so far from being imputed againe to men that the Lord (m) Heb. 8.12 saith He will not remember them any more Ob. But some are said to be purged from their old sins which shews that their sinnes were done away and yet they were blinde still A. Purging must here be taken one of these three wayes as it s taken in Scripture 1. For Justification and forgivenesse of sins as Heb. 1.3 and 10.2 Psal 79.9 and 51.7 Or 2. For true and reall Sanctification as Job 15.3 Esa 1.25 Heb. 9.25 Tit. 2.14 Or 3. For an outward and seeming sanctification as Ezek. 24.13 Lev. 12.7 Or as the Apostle (n) Heb. 9.13 speaks a purifying of the flesh If you take purging in either of the two former senses then you must either conclude that those who are truly and really justified and sanctified may be blinde i.e. miserable againe (o) Ro. ◠30 Act. 20.32 contrary to the Scriptures or else that these were not quite blinde or without the knowledge of Christ altogether but that they were Christians who could not see afareff as the Apostles expression is and so this text is understood by some that are most knowing and spirituall But this purging here may rather be understood of an outward and seeming sanctification and holinesse which the Apostle seemes to relate to in the (p) 2 Pet. 2.2 20. next Chapter If saith he after they have escaped the pollutions of the world c. they are againe intangled therein and overcome the latter end is worse with them then the begining These men had indeed a sanctification in shew and they seemed to be made holy by the bloud of Jesus and through the knowledge of him to escape the pollutions of the world but yet