To him that loved us, and washed us from our sins — be glory. Gal. 1.4. He gave himself for our sins. Now it must not be asserted, but proven that in all these places where he is said to be a propitiation for the sins of the world; and hath taken away our sins▪ speaking (as these Authors say) of the whole Visible Church, and not of the elect only that Christ hath died and by his death hath taken away some sins, and hath suffered for some sins, and not for all sins, not for the final unbelief of sinners, if it be said, that we cannot teach that Christ suffered for final unbelief, we grant it: But then we say that Christ suffered not for final unbelievers and for the other sins of final unbelievers, since suffering for sins and for persons that are sinners, to bring them to God, 1 Pet. 3.18. are conjoined. And God was in Christ reconciling the world to himself, not imputing their trespasses unto them, 2 Cor. 5.19. Therefore there must be a pardoned and a justified world, and so a truly blessed world, as Paul and David teach, Psal. 3•.1, 2. Rom. 4. and so a loved, John. 3.16. and chosen world followed with the separating love of God to man which saves some foolish ones and serving diverse lusts, and saves not others; and so there must be a love and mercy of predestination, amor [Greek or Hebrew], not common ⟨p. 191⟩to all the world; as is clear, Tit. 3.3, 4, 5. Eph. 2.1, 2, 3,1 4, 5. We seek a warrant of Gods not imputing to this loved world their trespasses against the Law, and of his imputing to the same world the trespasses of rebellion and final unbelief: And how Christs blood, shed for persons, both reconciles them to God, and leaves them in wrath, imputes not their trespasses to them, and makes them blessed, as David says, Ps. 32.1. and imputes their final unbelief to them, and leaves them under a curse: Nor shall it help the matter to say that final unbelief may be considered as both against the Law, and as only forbidden in the Gospel. And in the former respect Christ hath suffered for it, not in the latter. For if the [Greek or Hebrew], the contrariety between final unbelief and the first Command, as it is a rebellion against God manifested in the flesh, be satisfied for by Christ on the cross; How can it condemn the person, as sure it doth? Joh. 3.18, 36. Joh. 8.21, 24.
To him that loved us, and washed us from our sinnes — be glory. Gal. 1.4. He gave himself for our sinnes. Now it must not be asserted, but proven that in all these places where he is said to be a propitiation for the sins of the world; and hath taken away our sinnes▪ speaking (as these Authors say) of the whole Visible Church, and not of the elect onlie that Christ hath died and by his death hath taken away some sinnes, and hath suffered for some sinnes, and not for all sinnes, not for the finall unbeleef of sinners, if it be said, that we cannot teach that Christ suffered for finall unbeleef, we grant it: But then we say that Christ suffered not for finall unbeleevers and for the other sins of finall unbeleevers, since suffering for sins and for persons that are sinners, to bring them to God, 1 Pet. 3.18. are conjoined. And God was in Christ reconciling the world to himself, not imputing their trespasses unto them, 2 Cor. 5.19. Therefore there must be a pardoned and a justified world, and so a truely blessed world, as Paul and David teach, Psal. 3•.1, 2. Rom. 4. and so a loved, John. 3.16. and chosen world followed with the separating love of God to man which saves some foolish ones and serving diverse lusts, and saves not others; and so there must be a love and mercy of predestination, amor 〈non-Latin alphabet〉, not common ⟨p. 191⟩to all the world; as is clear, Tit. 3.3, 4, 5. Eph. 2.1, 2, 3,1 4, 5. We seek a warrand of Gods not imputing to this loved world their trespasses against the Law, and of his imputing to the same world the trespasses of rebellion and finall unbelief: And how Christs blood, shed for persons, both reconciles them to God, and leaves them in wrath, imputes not their trespasses to them, and makes them blessed, as David sayes,
- 1There is a world reconciled to whom God imputes no sin, and therefore all the world of Pagans & Infidels cann•t be such as Christ died for, and whose final unbelief he satisfied for.There is a world reconciled to whom God imputes no sinne, and therefor all the world of Pagans & Infidels cann•t be such as Christ died for, and whose final unbelief he sati•fied for.