A Confutation of Errors Maintained by the Anabaptists, Chapter 3
CHAP. III.
Turne thee yet againe, and ſee greater abominations: They hold an Vniverſall Redemption, if not both of men and beaſts, yet of all men: although they be already in hell torments.
ELias will come and restore all things. I anſwer, Elias is already come, for it was John the Baptiſt. See Math. 11.13.14. Luke. 1.17. Mark. 9 11, 12. But John cannot redeeme a ſoule from hell: but then they ſay, As all bare the image of the firſt Adam, and ſo were caſt out of that Paradiſe, ſo all beare the image of the heavenly Adam, and ſhall come to his Paradiſe. But I ſay, the text ſaith not all: But as we have borne the image of the earthly, we ſhall beare the image of the heavenly: But no fleſh and bloud ſhall inherit the Kingdome of God. 1 Cor. 15.49, 50. But they ſay, though they belong in that boyling lake, it will be happy for them in the end: for they ſhall be there but till they have put off their mortall eſtate, and at the reſurrection, theſe Captives ranſome ſhall be fully paide, and Origin was of their Judgement: but ſee here how they pleade for Purgatory, But thoſe in hell ſhall ſuffer the vengeance of eternall fire. Iude. 7. They ſhall depart from Chriſt into everlaſting fire. Math 25.41. where the fire is not quenched. Mark. 9.46. But they ſay, God reprobates none, but upon ſome fore-ſeene evill, nor elects any, but upon ſome fore-ſeene good: but here it ſeemes, they hold it poſſible to doe ſome good in hell, where they blaſpheme God for ever, and doe not repent, to give him glory. Revel. 16.9.11. but they ſay, thoſe that ſinne againſt the Holy Ghoſt ſhall be in danger of eternall fire, but not in it: but I ſay, They that blaſpheme againſt the Holy Ghoſt, ſhall neither be forgiven in this world, nor in the world to come. Math. 12.32. Then how ſhall they eſcape it? but they ſay, Abraham gives Dives in hell a loving title calling him Sonne. Luke. 16.25. therefore there is hope to come out. I anſwer, It was but a complement, yet he was the Sonne of God by creation, and yet not his Sonne by redemption from hell. But they ſay, Chriſt would not have preached to thoſe Spirits in priſon, if they ſhould for ever abide there. I anſwer, Chriſt did not preach to them in hell, but to thoſe that were impriſoned by their ſinnes in the dayes of Noah, while the Arke was preparing. 1 Pet. 3.19, 20. and by this argument, divels may be ſaved out of hell as well as they; but they ſay, there is hope that Iudas ſhall come out of hell, becauſe Chriſt ſeemes to be ſorry for his being there, ſaying, It had beene good if he had not beene borne. Math 26.24. I anſwer, It had beene well for Iudas himſelfe if he had not beene borne, becauſe of his eternall miſery. But his damnation addes no ſorrow to Chriſt. Neither mens righteouſneſſe nor his finne, nor his ſalvation nor damnation, neither profits God, nor takes any thing from him. Iob. 22.2, 3.35.6, 7, 8. but they ſay, although he deſerved to be tormented millions of yeares in hell, yet with Chriſt there is plenty of redemption… Pſal. 130. I anſwer, Chriſt hath merits ſufficient, but not efficient for reprobates
But then if thoſe be not redeemed out of hell torments, yet they are confiden… that it is the truth, and nothing but the truth that Chriſt died for all, and ever man in the world. Their ſcriptures are thoſe, Chriſt was mad… lower then the A… … that by the grace of God he ſhould taſte death for every man, Heb. 2 9. And he … duplicate page duplicate page himſelf a ranſome for all, 1 Tim 2.6. I Anſw. that neither of theſe places will prove that Chriſt died for all the world, or for every man in the world: for the word World is not in thoſe texts: And if any man ſhall adde unto theſe things, God ſhall adde unto him the plagues that are written in this booke, Revel. 22.18. Let us ſee what more proofes they have that Chriſt died for all, and every man in the world.
Then they ſay, All we like ſheepe have gone aſtray, and we have tnrned every man to his owne way: and the Lord hath laide on him the iniquity of us all, Iſai. 53.6. I anſwer, this text is limited to us, and therefore is not to be taken for all, and every man in the world: but onelyonly it was a comfort to thoſe to whom he ſpake, being either then converted or elſe in the uſe of the Ordinances which is the meanes of converſion and ſalvation: and therefore in the judgement of charity, we have gon aſtray, but the Lord hath laide on Chriſt the iniquities of us all; and yet he might be deceived, as well as Paul was in Demas. But then they ſay, The Angel brought glad tidings of great joy which ſhall be for all people, Luke 2.10. But here I hope, they will not ſay, that all and every man in the world ſhall be glad, and truely rejoyce in Chriſt: for then all and every man in the world ſhall be truely converted and ſaved, which themſelves deny; and beſides the word World is not in that text.
But then they ſay, Chriſt taketh away the ſinnes of the world, Iohn 1.29. And Jeſus Chriſt is a propitiation for the ſinnes of the whole world, 1 Iohn 2.12. I anſwer, That world whoſe ſinnes Chriſt taketh away, and for whoſe perſons Chriſt is an Advocate, and a Propitiation, that world muſt needes be ſaved, as we ſhall ſee anon. But themſelves doe not holde that every man in the world ſhall be ſaved, and none of them ſhall periſh: then if they holde that ſome ſhall not be ſaved, but ſhall periſh, I hope thoſe that periſh are none of that world whoſe ſinnes Chriſt hath taken away, and for whoſe perſons he is an Advocate, and that world for whoſe ſinnes Chriſt is a Propitiation: then let us ſee the meaning of this word World, which in the Scriptures hath various ſignifications.
Firſt, the Lord ſaith, the world is mine, Pſal. 50.12. this is to be underſtood, All the whole Fabricke of heaven and earth, and all the creatures in them; For the Lord made all things for himſelfe, Pro. 16.4. and he deſpoſeth the whole world Iob 34.13.
Secondly, this word World is ſometimes underſtood this World here below in oppoſition to the world to come: for ſaith Chriſt, I am no more in the world, but theſe are in the world; While I was with them in the world. Now I come to thee, theſe things I ſpeake in the world: I pray not that thou ſhouldest take them out of the world, Iohn 17.11.12, 13, 15. In this world you ſhall have an hundred fold, and in the world to come eternall life, Luke 18.28.
Thirdly, this word World is ſometimes underſtoode the Gentiles, or all people beſides the Iewes: If th… fall of them be the riches of the world, Rom. 11.12.
Fourthly, Sometimes this word World is meant the whole race of mankinde: That every mouth may be ſtopped, and all the world may be guilty before God, Rom. 3.19.
Fifthly, Sometimes this word World is meant all the reprobates that ever were, or ever ſhall be, ſaith Chriſt, I pray not for the world, Iohn 17.9.
Sixthly, This word World is ſometimes taken for all the elect that ever were, or …ver ſhall be, Behold the Lamb of God that taketh away the ſins of the world, Iohn 1.29. Iohn 2.2.
Seventhly, This word World ſometimes is meant the wicked of the world, who are in preſent being, The world hateth you, Iohn 15 19
Eighthly, The World is ſometimes meant the godly in preſent being, Behold the world is gone after him, John 12.19.
Ninthly, This word World is ſometimes taken for the elect in preſent being before converſion, Herein is love, not that we loved God, but that he loved us, and ſent his Sonne to be a Propitiation for our ſinnes, 1 Iohn 4.10. God that purpoaſed to love his people from all eternity, loves them actually, as his creatures, as ſoone as they have being in the world: ſo God loved Adam and Eve, when they had ſinned as not to hate his owne worke in them, but loved it, and therefore ſent them a Saviviour, God ſo loved the world, thoſe in preſent, being yet not as his children, till he hath ſent to them his Sonne, and hath given them ſaith to receive him: then as many as received him, he gave power to become the Sonnes of God, to them that beleeve in his name, Iohn 1.12. Now let us trie whether Chriſt died for all theſe worlds; if not, let us ſee for which of theſe worlds he died.
Firſt, if Chriſt died for the univerſall world, then he died for divels, and for Angels that never ſinned, and for the creatures in the whole world: yet I deny not but the Angels that never ſinned, and all mortall creatures have ſome benefit by his death, in reſpect of eſtabliſhment, Iſai. 49.8. but I utterly deny that Chriſt died to redeeme any creatures but mankinde only: He tooke not on him the nature of Angels, but the ſeede of Abraham to make reconciliation for the ſinnes of the people, Heb. 2.16, 17. To ſave his people from their ſinnes, Math. 1.21. neither can it be underſtood that Chriſt died for the world of Gentiles onelyonly: For he was ſent to the loſt ſheepe of the houſe of Iſrael, Math. 14.24. and the Angels told the Jewes, ſaying, Ʋnto you is borne this day a Saviour, which is Chriſt the Lord, Luke 2.10. And for the world of the elect, I know none that makes queſtion of it, whether called or uncalled to the eſtate of grace: yet in Gods due time they ſhall be ſure to finde the benefit of it; So then here lies our controverſie, they affirme that Chriſt died for all the wicked and reprobats in the world: but I affirme the contrary upon theſe grounds.
Firſt, Chriſt died for the elect onelyonly: for ſaith Paul, From the beginning God hath choſen you to ſalvation through ſanctification of the ſpirit and beleefe of the truth, 2 Theſ. 2.13. He ſaith, I have choſen and ordained you that you ſhould goe and bring forth fruite, Iohn 15.16. Chriſt was ordained for you who doe beleeve in God, ſeeing you have purified your ſoules in obeying the truth. 1 Pet. 1.20 21. As many as were ordained to eternall life beleeved, Acts 13.48. that is called the faith of Gods elect, Tit. 1 1. Thoſe who are prediſtinated, he calleth, juſtifieth and glorifieth, Rom. 8.30. But Heaven is not appointed for all, it ſhall be given to them for whom it was prepared, Math. 20.23. Some ſtumble at the word, being diſobedient whereunto they were appointed, 1 Pet 2 8. Some of old were ordained to this condemnation, Jude 4. And ſome are called to inherit a Kingdome prepared for them, and ſome are charged to depart into everlaſting fire prepared for them. Math. 25.34 41. Some are veſſels of mercy prepared for glory, and ſome are veſſels of wrath fitted for deſtruction, Rom. 9.22.23. Thoſe unnaturall brute beaſts were made to be deſtroyed, 2 Pet. 2.12. Then are ſome ordained to ſalvation, and others to damnation, and ſome ordained to the meanes … and not others: and for ſome heaven is prepared, and for others hell is prepared; then ſure Chriſt did not dye for all, and every man in the world: and that world whoſe ſinne Chriſt taketh away, and is a Propitiation, and for whoſe perſons he is an Advocate, is onelyonly the elect, which may be called a world for multitude, Iohn 12.19. Revel. 19.6. But then they ſcornfully anſwer, ſaying, they will reade world alwayes where they finde the word, elect; and elect alwayes where they finde the word World; then thus ſaith Chriſt I pray for them, I pray not for the elect, but for thoſe that thou haſt given me out of the elect, and I am no more in the elect, Iohn 17.9.11. And this is condemnation, that light is come into the elect, Iohn 3.19. Thus changing the ſignification of the word World, they bring in this damnable concluſion in ſcornfull deriſion of the truth of God. But they ſay, if Chriſt died for none but the elect, then unbeleefe is no ſinne, and ſome would ſin in beleeving Chriſt hath died for them, when it is not ſo. I anſwer, God gave man faith at the firſt to beleeve that it he had done as he commanded, he ſhould have lived for ever, and although man hath loſt this grace of faith, yet God hath not loſt his power to command man to uſe this faith. Man is to beleeve in Chriſt; and if he doe not, he ſinnes againſt the Goſpell: no man can ſinne in beleeving that Chriſt hath died for his ſin, when it is not ſo, for if he truly beleeve he ſhall be ſaved and then it is ſo.
Secondly Chriſt did not die for all, and every man in the world; for he died for none but thoſe which his Father gave him; He came not to doe his owne will, but the will of his Father that ſent him: He muſt doe his Fathers buſineſſe, Luke 2.49. And he muſt finiſh the worke he gave him to doe, Iohn 17 4. But it is the Fathers will that all which he gave him that he ſhould loſe none, Iohn 6.39. but all was not given to Chriſt; not the world, but thoſe that thou haſt given me, Iohn 17.6. and God gave him no reprobates: for Chriſt gave his eternall life, to all that his Father gave him, verſe 2. And the Father commanded him to lay downe his life for thoſe that he gave him, Iohn 10.17.18. But if Chriſt had died for more then his Father gave him, then it ſeems Chriſt would have more then was agreed by the Father to give him, but this would faſten ſinne upon Chriſt in not being content, but to will have more then his Covenant: then Chriſt died not for all, and every man in the world; but then they will grant that Chriſt died for no more then his Father gave him: for ſay they All things are delivered unto him of his Father, Math. 11.27. Pſal. 2 7.8. I anſwer, It is true divels and reprobates are under his Regall power to rule them with a rodde of iron; but none are under his Scepter of grace and glory but his elect: therefore he died for ….
Thirdly, Chriſt died not for all and every man in the world, for He was the good ſhepheard, who gave his life for the ſheepe, Iohn 10 11.15. but all are not the ſheepe of Chriſt, neither by election nor calling: For at the day of Judgement, Chriſt will divide the ſhe perfrom the g…tes, and ſar to the ſheepe, Come ye bleſſed, and to the goats Goe ye curſed, Math. 25.33.41. then Chriſt did not die for all and every man in the world: but they will grant this ſaying, Chriſt died for all, and therefore for his ſheepe: but I ſay againe that they muſt be ſheepe either in election that ſhall be brought into this folde. Iohn 10 16. or elſe they are already in the folde by calling; but this will not prove that he died for the goates and dogges that ſhall page missing
Fourthly, Chriſt dyed onelyonly for them that he knows, The Lord knows who are his, 2 Tom. 2.19. And Chriſt knows his ſheep, John 10.27. and as the Father hath his book, wherein the names of all his are written, Luke 10.20. So the … hath his book of life, Revel. 13.8. But ſome at the laſt day will neither be found written in the book of life, nor in the Lambs book, therefore he will profeſſe unto them that he never knew them, Mat. 7.21, 22. Luke 13.17. So that if Chriſt knows his ſheep for which he died, and yet at the day of judgement there ſhall be ſome that he never knew, then Chriſt did not die for all and every man in the world.
Fifthly, Chriſt dyed for no more then he prayed for, and now makes interceſſion but ſayth he, I pray not for the world, John 17.9. and not to make interceſſion for the Saints, according to the will of God, Rom. 8.27. He makes interceſſion for all that come unto God by him, Heb. 7.25. And, ſayth he, I pray not for theſe alone, but for them alſo that ſhall beleeve through the Word, John 17.2. Thus Chriſt prayed for all the elect that ſhall come unto God by him, and that ſhall believe in him, but ſome he would not pray for, but ſayth, I pray not for the world, Joh. 17.9. for then if Chriſt would not vouchſafe to pray for all, and every man in the world, ſhall we thinke that he would die and ſpill his bloud for all: But ſay they, all were given to Chriſt, and if he prayes for all thoſe that were given to him, then he prayes for all. I anſwer, all reprobates are given to his power, to be ruled by his rod of iron; theſe are under his regall government, that they ſhall not doe what they liſt, he hath a bridle for their lips, and a hook in their noſe, theſe hee rules with rigour, and becauſe they will not doe his will they ſhall ſuffer this diſpleaſure: But the other he rules with ſanctifying and ſaving grace, but to the other hee will neither give grace not glory, therefore he neither prayed nor dyed for them.
Sixthly, Thoſe for whom Chriſt dyed, it was to redeem them from all iniquity, Titus 2.14. The precious bloud of Chriſt redeemed us from our vain converſation, 1 Pet, 1.18, 19. The bloud of Chriſt ſhall purge your conſciences from dead works, to ſerve the living God, Heb. 9.14. He waſhed us from our ſins in his bloud. Rev. 1.5. But ſome ſhall never have their ſins purged, Ezek. 24.13. Some their ſins ſhall never be forgiven in this world nor in the world to come. Mar. 12.31. Then if Chriſt dyed to redeem from ſin, and by his death to reconcile ſome to God, Rom. 5.10. and yet ſome ſhall never be forgiven, neither ſin purged, then Chriſt did not die for all and every man in the world.
But they ſay, Chriſt takes away the ſins of the whole world, yet they believe that he juſtifies none from their ſins, till they behold and believe it, John 1.29.
I Anſwer, If none be juſtified till they believe that Chriſt takes away the ſins of all and every man in the world, then they ſhall never be juſtified, for as I ſaid before, ſome ſhall never be forgiven nor their ſins purged, then if all ſin ſhall he token away by Chriſt, and yet the Father will not juſtifie them, this were to ta…e duplicate page duplicate page duplicate page duplicate page God to bee unjuſt. Again, ſhall not I be ſaved unleſſe I make CHRIST a lyer? Doth hee ſay ſome ſhall never bee forgiven, and cannot I bee juſtified unleſſe I believe that he taketh away the ſins of every man in the world.
Again, If Chriſt takes away the ſins of every man in the world, I would know what elſe can hinder their juſtification or ſalvation? Is not God true in his word to CHRIST, to ſave them that hee hath freed from ſinne, …s, For this is the Fathers will, ſayth Chriſt, That all which hee hath given mee, I ſhould loſe nothing, but that I ſhould raiſe it up at the laſt day, John 6.39. Then doth the Father want power to keepe thoſe that Chriſt hath redeemed? No, My Father is greater then all, and no man is able to pluck them out of my Fathers hand, John 10.29. Then did Chriſt loſe them again? no, hee ſaith, All thoſe that thou haſt given me, I have loſt none but the ſonne of perdition, who was onelyonly given to him by office but not by grace and favour: then what is the fault, are their ſins forgiven and taken away by Chriſt, and yet they will not bee ſaved, this cannot be, for ſayth the Father to the Sonne, Thy people ſhall bee willing in the day of thy power, Pſal. 110.3. Then let Popiſh Arminians bee aſhamed to ſay, CHRIST taketh away the ſinnes of every man in the World, and yet the greateſt part of it damned: For nothing but ſinne ſeparates between us and our God: Eſay 50.2.
Then they ſay, it is not the death of Chriſt that makes any difference of men, For he gave his life a ranſom for all, and would have all ſaved, 2 Tim. 6.1, 2. And it is predeſtination and faith that makes the difference.
I Anſwer, It is true, It was decreed that CHRIST ſhould die for the elect, and their faith believes that hee hath done it, and ſo they are juſtified, and ſhall be ſaved: But then they ſay, there bee two elections, one generall for all men.
But the other is not decreed till men believe, and is particular for beleevers: For ſay they, if God ſhould make ſome men which hee doth not elect to be ſaved, he would be the poſitive cauſe of ſin in them, and then for that ſin he cauſed to damne them which would be miſerable.
Truly I anſwer, God is not the poſitive cauſe of ſin in any, hee never infuſed ſinne into them, hee made man righteous, yet mutable, and hee was not bonnd to ſupport him, therefore hee fell, yet God did not make man to damne him, nor deſires hee the deſtruction of any creature, but hee deſires the glory of his juſtice, and better all creatures ſhould periſh then hee ſhould loſe the glory of his juſtice; as in our own caſe, better the creatures die then wee ſhould want food, yet wee doe not kill them, as deſiring their deſtruction, but to ſatisfie our hunger, ſo doth the Lord for the glory of his Juſtice.
But they ſay, God doth not decree to damne them, till hee hath tryed and found that they will not be ſaved: but I ſay again, God never decreed to damne any, but onelyonly he decreed to glorifie his juſtice, and for that he need not ſtay to ſee what man will doe, can any deliver out of his hand, if he worke, who can let it? Eſay 43.13.
Seventhly, Thoſe for whom Chriſt dyed, ſhall be juſtified and ſaved, for The free gift came upon all, to juſtification of life, Rom. 5.18. and Whom he juſtified, ſhall be glorified, Rom. 8.30.33. Who ſhall condemn, if Chriſt hath dyed for them, ver. 34. The ranſommed of the Lord ſhall come to Sion with everlaſting joy, Eſay 35.10. But ſome ſhall neither be juſtified nor glorified, but condemned and puniſhed everlaſtingly, therefore they are none of thoſe that Chriſt dyed for, nor none of thoſe ranſomed of the Lord, then Chriſt did not die for all, and every man in the world.
But they ſay the death of Chriſt, for all and every man in the world, is the foundation of juſtifying faith.
I Anſwer, That cannot be, but this is rather a ground of it, that Chriſt hath not dyed for all but for ſome of mankind, and then with a ſpeciall faith to believe that he hath dyed for me in particular, and this faith inſtrumentally juſtifies us, but when we believe with a generall faith, that Chriſt dyed for all men, this cuts off a ſpeciall faith, for our ſelves are one of the whole world, and ſo wee ſhall apply it to our ſelves no more then to any reprobates.
Then they ſay, If all ſhall be ſaved for whom Chriſt dyed, then none of them could periſh, but ſome ſhall periſh for whom Chriſt dyed, and are damned that he bought, 1 Cor. 8.11. 2 Pet. 2.1. I anſwer, It was but in the judgement of charity that Chriſt dyed or bought them, but they ſay, Chriſt came not to judge the world, but to ſave the world, Iohn 12.47, 48. Therefore he dyed for all, I Anſwer, while Chriſt is mediator, he is come to ſave the world, and not to judge them that believe not, but at the laſt day his words ſhall judge them and condemne them. So then his firſt comming is to ſave the world, not the univerſall world, but the multitude of the elect, which may well be called a world, being ſo great a multitude, Revel. 19. And as the Iews ſaid, The world is gone after him, Iohn 12.19. Then they ſay, God ſo loved the world, that hee gave them his onelyonly begotten Son, and yet none are ſaved but they that believe in him, Iohn 3.16. Hence, ſay they, Chriſt is given to all, and yet faith makes the difference, and hath the promiſe of eternall life, and not the other, although Chriſt dyed for them, and Gods love to all, and yet not all ſaved: But if God love them, I would know what could hinder their ſalvation, ſhall Gods beloved ones periſh, ſo then their concluſion is this, not he whom God loves ſhall be ſaved, but he that will of himſelfe believe, ſhall have eternall life, but it is not in him that willeth, nor in him that runneth but in God that ſheweth merciemercy, for his will ſhall ſtand, and hee will doe all his pleaſure.
Then they ſay, Chriſt came to his own, and his own received him not, Iohn. 1.12. but that is not his fault, for he comes unto them, but it is their own fault, for they will not receive him, ſo they conclude they are his by purchaſe, and yet they will not be ſaved, I anſwer, they were his own viſible Church by a Nationall Covenant, having his Ordinances, and diſtinguiſhed from other Nations by circumciſion, and not by any true work of grace in their heart, and ſo others might goe to heaven, when thoſe children of the Kingdom are thruſt out, Mat. 8.12. Or if it be ſpoken of any of the elect that were his own, and yet would not receive him, it was but onelyonly at that preſent, yet after they had crucified him at Peters Sermon they received him, Act. 2.41.
Then they ſay, put the caſe that Chriſt taketh away the ſins of the world, and this world is the elect, then it muſt needs follow that ſome of the elect ſhall periſh, but what a damnable inference is this? Chriſt taketh away the ſins of the elect, therefore ſome of the elect muſt needs periſh. I anſwer, It is true, if wee ſhould maintain as they doe, that God hath elected everyman in the world, which would be no election to take all, but the elect is a certain number choſen of God, and given to Chriſt, whoſe ſins he hath taken away, or at leaſt is taking them away, and when that work is finiſhed they ſhall be glorified, and that world, meaning the multitude of the elect that Chriſt came to ſave, ſhall certainly be ſaved, For the Lord hath laid help upon one that is mighty, Pſal. 89.19. He is mighty to ſave, Eſay 63.1. And he hath finiſhed the work his Father gave him to doe, Iohn 17.4. and ſtill he is his Son, in whom he is well pleaſed, then how ſhall they miſcarry, when Chriſt takes away their ſins, to this they have a bundle of arguments together, as if they would prove that Chriſt dyed for all and every man in the world, although the greateſt part be not ſaved but damned.
1 They ſay, Chriſt dyed for all thoſe that are damned, that he might get the victory over ſin, death, hell, and the Devill, by his own death and triumph over all, Mat. 28.18. 1 Pet. 3.2. Iob 2.9. Epheſ. 1.19, 20, 21, 22, 23. Philip. 1.10.
I Anſwer, Is it a ſigne of victory, over hell, death, ſin, and Satan, when they ſhall take from Chriſt thoſe that he hath bought with his heart bloud, if Chriſt hath paid for them, ſhall death and hell, ſin and Satan, take them out of his hand, when as he ſayth, no man ſhall pluck them out of his hand, and his Father is greater then all, and no man ſhall pluck them out of his Fathers hand, Joh. 10.28, 29. then ſhall the devill and ſin doe it to get victory to your Saviour, but it ſeems by this, that the Devill is your Saviour and not Chriſt, for if Chriſt have the keyes of hell, then none ſhall periſh that he hath bought, and this is his victory, that he will ſave them in ſpight of all his enemies, Pſal. 110.2. But they ſay, if all the Sins in the world had not been laid on Chriſt, but the ſins of the elect onelyonly, then he had not gotten the victory over all ſin, but over ſome ſin. I anſwer, all ſorts of ſins are in his people which he hath overcome, that it dies daily in them, and for the ſins of reprobates, they ſhall be reſtrained by him, and at leſt, all things that offend, ſhall be taken out of his Kingdom, and caſt into the furnace of ſin, Mat. 13.41, 42. Both reprobates and their ſins ſhall be caſt into hell fire, and the Saints ſhall inherit all things, Revel. 21.7.
Their ſecond reaſon why Chriſt dyed for all, and yet all not ſaved, is this, becauſe he would have nothing preached to man but what is true, but if Chriſt dyed not for all men, and yet the Goſpel preached to all, and requires all to believe, then ſome men are required to believe that which is not true. I anſwer, it is not ſin in God, to command man to believe in Chriſt, although he knows they cannot, becauſe he made them able at the firſt to doe it, if he had then required it, and if man by ſin hath now diſabled himſelfe, yet God is not to be blamed for requiring that which he made them able to do at the firſt, no more then a man is that hath two debtors, and both diſable to pay him, the one he freely forgives, and of the other he requires the debt; nor doth he require them to believe that which is not true, when the Goſpel is preached unto them, but if they can truly believe they ſhall be ſaved, and preaching the Goſpel is the inſtrumentall means to work faith in men that they may believe, Rom. 10.1. and then, He that beleeveth ſhall be ſaved, Mar. 16.16. Again, the Lord ſomtimes ſends his Goſpel to try if men will repent and believe, and if we doe not repent and believe; it makes us guilty of a great ſin in not doing of it, when he requiers it of us, and to ſay God requires ſome to believe that which is not true, is a ſin to judge of the ſecret will of God before that he hath revealed it unto them.
Their third reaſon, why Chriſt dyed for all and yet all not ſaved, they ſay is, to leave man without excuſe, for man cannot ſay that Chriſt hath not dyed for him, and the Goſpel was preached to every creature to leave many without excuſe. I Anſwer, Will God give the greateſt gift that ever hee gave to man as well to reprobates, as to the elect, to leave them without excuſe? Would not a leſſe gift then Chriſt himſelfe bee ſufficient to leave them without excuſe? But then they would confirme this from theſe words of Paul, ſaying, The free gift came upon all men, unto juſtification of life, Rom. 5.18. Hence they would gather that Chriſt hath dyed for all men, For by him all are juſtified, and have life by Chriſt, and yet many of them ſhall bee damned. O helliſh inference, all this is to leave them without excuſe, but the truth is this, as by the offence of Adam judgement came upon all men that were in him by nature, even ſo ſayth this Text, by one Chriſt, the free gift of righteouſneſſe, came upon all the elect, when they are in him by grace, unto juſtification of life, for as none is guilty of the firſt Adams ſin, till they are in him by nature, ſo, nor is righteouſneſſe by Chriſt, till they are in him by grace, and not many ages paſt they ſaid, although Chriſt taketh away the ſins of all the world, yet none are juſtified from the ſin, till they by faith behold it, but here they are not aſhamed to ſay that the righteous God ſhould pronounce all to be juſt, having given them Chriſt to die for their ſins, and the life of grace to believe it, and after all this that God ſhould condemne theſe juſtified perſons: What miſerable blaſphemy is this? Shall not the Judge of all the earth doe right? Gen. 18.25. Is God unrighteous that taketh vengeance, how then ſhall he judge the world? Rom. 3.5, 6. Then doe not harbour ſuch blaſphemous thoughts of God, for whom he juſtified, them he alſo glorified, It is God that juſtifieth, who ſhall condemn? It is Chriſt that dyed, Rom. 8.30, 33, 34.
The fourth reaſon, Why Chriſt dyed for all, and yet not all ſaved, is this, they ſay Chriſt dyed for Adam and all his poſterity, becauſe the elect ſhould proceed out of his loynes. I Anſwer, as they are fleſh and bloud they are the children of the firſt Adam, and ſo in him under ſin and condemnation, but as they are new borne they proceed from the ſecond Adam, which is Chriſt, Hee ſhall ſee his ſeed, and he ſhall ſee the travell of his ſoule, and be ſatisfied, Eſay 53.10, 11. God the Father by Covenant gave them to Chriſt from all Eternity, therfore ſayth he, Behold, I and the children which thou haſt given me, Eſay 8.18. But will it follow, that all muſt be elected becauſe all ſinned, and muſt all be given to Chriſt becauſe they are deſcended of Adam, or muſt Chriſt die for all becauſe all came of Adam? By this reaſon, what is done to any, is done to all, if any be ſaved, all are ſaved, if any be damned all are damned, becauſe wee have all our nature from one man, but cannot God beſtow his gift on whom hee will? muſt all have a like, becauſe all are alike deſcended? I hope when Adam had condemned all, it was Gods free grace to pardon any, and as many as he pleaſeth.
The fifth reaſon why Chriſt dyed for all, and yet all not ſaved, is, becauſe by Chriſt all ſhall riſe again at the laſt day, 1 Cor. 15.21, 22. Hee is called the reſurrection, John 11, 25. For by the ſin of Adam all die, and ſo loſt their bodies, ſo by Chriſt ſhall all riſe again, ſome to the reſurrection of ſalvatian, and ſome to the reſurrection of damnation, Iohn 5.29. Then ſay they, becauſe Chriſt raiſeth all, therefore he dyed for all. I Anſwer, although it is by Chriſt all reprobates are raiſed, that is, by his power, thoſe veſſels of wrath that are fitted for deſtruction may be filled with it, and becauſe the body of Adam ſinned as well as the ſoule, againſt an infinite God, therefore the bodies of reprobates ſhould be puniſhed with their ſouls eternally, and becauſe Chriſt will ſend his Angels to gather up the bodies of reprobates, to bring them to their ſoules to bee tormented eternally: Is this a good argument that Chriſt hath dyed for them, and bought thoſe ſoules and bodies, this ſhews plainly they are goats, and none of the ſheep that the good ſheepherd dyed for, they are dogs and ſhall bee without, when as his ſheep ſhall never periſh, but ſhall have eternall life. John 10.
Sixthly, They ſay Chriſt dyed for all, and yet not all ſaved, becauſe the Father gave him all. I anſwer, Thoſe that are given in to his wrath to be ruled with a rod of iron, to ſay he dyed for all ſuch, you had as good ſay that hee died for devills, being ſo given on to his regall power, that they ſhall not doe what they liſt, but then they ſay he died for all, to purchaſe to himſelfe a Church: But cannot a man purchaſe a Lordſhip unleſſe he lay down money, and bargain for the whole World, and when he hath purchaſed all the World, and then ſtand to their courteſie, whether any will bee ſaved or not, what miſerable arguing is this?
Seventhly, They ſay, Chriſt dyed for all, and yet all not ſaved, becauſe His Father made him Iudge of all, John 5.27, 28, 29. I anſwer as before, by this Argument he dyed for Devills and Angels that never ſinned, for he is the judge of all, but if Chriſt ſhall ſlay thoſe that will not have him to rule over them, and caſt unprofitable ſervants into utter darkneſſe, Luke 19.22, 27. and render vengeance on theſe that obey not the Goſpel, 1 Theſ. 1.7, 8, 9. Is this ſufficient to prove that Chriſt hath bought them with his heart bloud when hee ſhall thus condemne nhem, let all wiſe men judge. But then they ſay, if Chriſt ſhould condemne theſe that he dyed not for, in that he would be unjuſt. I Anſwer as before, If this were ſo, then Chriſt were unjuſt to condemne the Devills, or elſe they muſt prove that Chriſt dyed for Devills, but men and Angels were all condemned for their ſin againſt the Covenant of works, and hee was not bound to ſend men a Saviour to redeem them, and to eſtabliſh thoſe Angels that did not ſin. This may ſuffice to prove that Chriſt did not die for all and every man in the world.