for such a light is Christ giving salvation or bringing salvation unto all those to whom he is a light that is Hee revealeth himselfe in them drawing their hearts to believe in him unto life everlasting And therefore it is said in the next words As many as were ordained to eternall life believed For indeed thus Christ is light and salvation to us as he reveales himself in us drawing us thereby to believe in himself unto salvation And if any shall object that it is here said He should be for salvation I answer The word should or might in this Scripture as in others of the like nature doth signifie no lesse then shall He shall be my salvation unto the ends of the earth And therefore Esaias saith in Chap. 52.10 The Lord hath made bare his holy arme in the eyes of all the Nations and all the ends of the earth SHALL see the salvation of God They shall see it that is they shall look upon Jesus Christ and believe in him and bee saved by him As it is written Looke unto me and be ye saved all the ends of the earth And whereas it is here said Hee shall be for salvation unto the ends of the earth the meaning is unto all Nations or Kindreds of the earth And Esaias in the forenamed place doth make it plain The Lord hath made bare his holy arm in the eyes of all the nations and all the ends of the earth shall see the salvation of our God And here is this mystery held forth in it to wit That wheras untill the death of Christ the mysteries of salvation under many shadowes was limited onely to the Jewish Nation now by his appearing and suffering in the flesh those mysteries are not onely more cleare in themselves as being wholly unvailed by the sacrifice of himselfe but also the benefit of them is enlarged farre and wide unto all the nations of the earth who before â—d never heard of nor known the â—eetnesse of them And now was â—lfilled what was written by the â—â—ophet Behold my servant shall proâ—er he shall be exalted and be very â—â—gh As many were astonied at thee beâ—use his visage was marred So shall 〈◊〉 sprinkle many nations the Kings shal â—ut their mouths at him for that which â—ath not been told them shall they see â—nd that which they had not heard shall â—hey understand And this is further to be minded â—n the place we have in hand That â—he Gentiles and the ends of the earth belong both to one and the same people This then is the summe of the words to wit I have given thee to be a light to the Gentiles to open their eyes to set up a heavenly light in them to give them the knowledg of Christ and faith in him that so thou mayest bee for salvation unto all the nations of the earth This mystery was not in being untill the manifestation and suffering of Christ in the flesh Now then let the understanding Reader judge if this Scripture beâ— not unwarrantably urged by them to maintain their opinion of Christs dying for all persons or every person in the world from first to last And thus as the Lord hath helped me I have examined the sever all Scriptures propounded by them and declared the minde of God in them The reasons vvhich some propounded to justifie this opinion I now proceed to the consideration of some reasons propounded by them to prove as they conceive that Christ died for the sins of all persons And they are these following First because say they Christ and the Prophets and Apostles did soteach Esa 53.6 Iohn 1.29 and 3 16 17. and 6.51 and 12.47 48. 1 Cor. 15.3.2 Cor. 5.14 15. Secondly because say they Christ required them so to preach Mat. 28.18 19. Mark 16.15 Luke 10.5 and 24.47 Rom. 16.26 Thirdly because say they the Saints are commended for believing so Iohn 4.42 1 Iohn 4.14 Fourthly because say they it is a condemning sinne in any hearing the Gospell not to believe so to wit that Christ died for their sins Iohn 3.18 19. and 12.47 48. and 16 9. 1 Iohn 5.10 These four reasons I find expressed by Mr. Lambe in a little boek To their first reason The tryall of them I answer That neither Christ nor the Prophets nor the Apostles did so teach And as for the Scriptures they alledge to prove as they conceive their opinion to wit Esa 53.6 Ioh. 1.29 and 3.16 17. and 6.51 and 12.47 48. 2 Cor. 5.14 15. I have before proved that they held forth no such thing And I have at large declared the naturall meaning of each of them And therefore I shall say no more in this place concerning them but referre the Reader to the consideration of what I have at large above said And as for the Scripture 1 Cor. 15.3 of which I have formerly said nothing where it is said Christ died for our sinnes according to the Scriptures I answer doth he there say that Christ died for the sins of all persons or every person Doth he not say Christ died for our sins that is for us who receive him and believe in him and stand fast in his grace and righteousnesse He died for Our sins and we shall be saved by him as he plainly speakes in the first and second verses This is that Gospel which he here speakes of and remindes the Brethren of to wit That the alone way whereby to attaine unto righteousnesse remission of sins and salvation is onely through faith in the death of Christ and standing fast in the grace and righteousnesse of the Lord Jesus So much in answer to the first reason Secondly say they Christ required his Apostles and Disciples so to preach And for this purpose they alledge Mat. 28.18.19 Mark 16.15 Luke 10.5 and 24.47 Rom. 16.26 I answer Christ indeede commanded his Disciples to go forth unto all nations and so make Disciples as is expressed by Matthew And it is true also that when he sent them forth he commanded them Into whatsoever house ye enter first say Peace be to this house as it is expressed by Luke And it is written also by the same Luke That repentance and remission of sins should be preached in the Name of Christ among all nations beginning at Jerusalem And it is true also as Paul expresseth it That the Gospel and the preaching of Jesus Christ is now by the Commandement of the everlasting God made knowne to all nations for the obedience of faith But doth any of these Scriptures or any other say that Christ required them to preach that he died for the sins of all persons or of every person Or can it be proved that this opinion of theirs is the Gospel of Christ And as for that of Luke 10.5 which may seeme most difficult where it is said Into whatsoever house ye enter first say Peace be to this house We must understand that their declaration of peace unto whatsoever house theâ— come
vanities and wicked practises and turne to Iesus Christ believe in him onely for remission of sinnes further declaring That by him onely whosoever believeth in him shall have remission of sins But it must be observed That such as preach repentance as relating to the Law as a legall worke or duty as a condition of righteousnesse life and salvation as a preparation or qualification to Christ or as something to be done by us before we can have Christ or believe in him unto remission of sins Such doe not preach repentance and remission of sins in the Name of Christ they rather seeke to drive men from Christ and bottom them upon some other foundation then Iesus Christ Now of the things which we have spoken this is the summe To preach the Gospel to the World it is to declare to them the death and resurrection of Iesus Christ and the authority which God hath given him to judge the quicke and dead at his appearing calling upon them and beseeching them in the behalfe of Christ to forsake all fleshly confidence superstitious vanities and sinfull practises to turne to Iesus Christ and believe in him onely unto remission of sins and everlasting life further declaring to them that there is no way for them whereby to escapethe wrath of God but onely through faith in Christ and that through his Name whosoever believeth in him shall receive remission or sins and the wrath of God â—yeth upon him neither is there any other way for him to escape the same What I have said herein we shall find agreeable to many Scriptures Mat. 4.17 Mark 1.14.15 Mark 6.12 compared with Luke 9.6 John 3.14.15.16 Acts 2.38 and 3.18.19 and â—0 42.43 and 13.38.39 and 17.30.31 and 24.24.25 and 26.15 to 21. and 28.23 Now when the Preachers of the Gospel have done this when they have preached to the World Christ crucified and risen from the dead and have called upon men to turne to Iesus Christ and believe in him for remission of sins and have declared to them that there is no other Name whereby we must be saved or whereby we can escape the wrath of God but onely the Name of that Iesus which was crucified and is risen againe from the dead I say when they have done this they must leave the issue to the Lord who onely makes this Ministery powerfull to whom he pleaseth giving them repentance that is turning them from their iniquities unto Iesus Christ inabling them to believe in him unto remission of sins and everlasting life And surely God hath appointed the Ministery especially for this end that by means thereof he might worke faith in all those whom he hath ordained vnto eternal life Luke 10.6.7 Acts 3.26 and 5.30.31 and 10.44 and 11.18 and 13 47.48 and 16.14 and 28.24.28 And thus as the Lord hath helped me I have briefly declared from the Scriptures what it is for the Messengers of Christ to preach the Gospel to the World But that Christ hath suffered for the sins of all persons that he hath redeemed all persons that he hath taken away the sins of all persons that he hath redeemed all persons that he hath wrought reconciliation for all persons as they say I find no where in the Gospel neither is it a agreeable to the Scriptures And therefore to preach this is not to preach the Gospel of Christ but something which men have added to the Gospel of Iesus Christ And thus I have declared the chiefe mistakes and absurdities which I find expressed by them in their severall bookes advising themseives to consider what snares they are entangled in and exhorting others to be ware least they be ensnared with these or the like things The conclusion And now in the conclusion of this Treatise I shall briefly propound some few reâ—sons further to prove that this opinion of Christs suffering for all persons or redeeming all persons is not the doctrine of Jesus Christ First For whomsoever Christ died for them also he rose againe and for them he sits at the right hand of God and maketh intercession for them This foure-fold golden chaine is so sure and strong that it can in no wise be broken or divided It may and is and must be destingvished but it neither may nor must be broken This fore-fold glorious worke of the Son of God Paul linketh together in one golden chaine Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us And upon this ground he triumpheth in behalfe of himselfe and others who have a part in the same love of Christ saying Who shall seperate us from the love of Christ And Esaiah saith He powred out his soul unto death Esa 53. and he was numbred with transgressors and he beare the sin of many and made intercession for the transgressors wheâ—e the prophet linketh these together He beare the sin of many and made intercession for the transgressors Those whose sins he bare for them also he made intercession And the Apostle Iohn teacheth us that those for whom Christ is the propitiation he is for them also an Advocate with the Father 1 Iohn 2.1.2 saith he My little children if any of us do sin though let us take heede of sinning We have an Advocate with the Father Jesus Christ the righteous how doth he prove that saith he He is the propitiation for our sins that is He who is the propitiation or reconciliation for our sins he is without doubt our Advocate also with the Father And indeed propitiation and advocation are inseperable benefits he that hath an interest in the one hath an interest in the other also Propitiation is the ground of advocation and advocation is a fruit necessarily and inseperably flowing from propitiation Neither is advocation without propitiation neither doth propitiation go alone to any persons without the power and benefit of advocation And therefore those who go about to divide advocation from propitiation they pervert the Scriptures and divide Christ And againe Paul witnesseth that those who have a part in the death of Christ they have a part in his resurrection also Rom. 4.25 He was delivered for our offences and was raised againe for our justification From all this that hath been said it is manifest that whosoever have a part in the death of Christ they have a part in his resurrection in his sitting at the right hand of God and in his intercession also And is this any lesse then salvation Those who have a part in these things are they not saved Hence I conclude that seeing all persons have not a part in the benefit of his resurrection advocation or intercession at the right hand of God neither have they a part in the benefit of his death or sufferings for these benefits are inseparably linked together they that have a part in the one have a part in the other also Secondly
so it agrees with that in Rom 4.5 Hee justifyeth the vngodly There meaning is When we were without strength and altogether vngodly ones Chtist dyed for us It is spoken of those who enjoy the riches and benefit of his death that is He by the price and power oâ— his death hath redeemed us justified us saved us and set us in an estate of blessednesse before God through faith in him and all this when wâ— were altogether vngodly and without strength And that which followeth in the 8.9.10.11 verses will justifie this interpretation saith he Herein iâ— the exceeding greatnesse of Gods love towards us in that while we were sinners vngodly Christ dyed for us that is We are in our selves before God justified by his death or blood-shedding for so it is said in verse 9. VVe are now justified by his blood And then followes an accompanying glorious fruit of this our justification We shall be saved from wrath through him And then great joy arising from the enjoyment of this blessednesse in Christ We joy in God through our Lord Iesus Christ And thus these things doe sweetly depend upon each other And wheras he alledgeth the 15. verse I conceive it doth rightly and excellently hold forth thus much to wit That the grace of God and the gift by grace which is by one man IESUS CHRIST is much more and hath abounded much more unto many then that one offence of that one man Adam which brought death unto them for saith he The judgement was by One sinne unto condemnation but this grace of God and gift by grace is of many offences unto justification Marke the abundance of this grace to whom it is given It is of many offences unto justification And therefore saith he Whereas by that One offence of that One man death raigned by One Much more They which receive this abundance of grace and of the gift of righteousnesse abundance indeed for it abounds unto their justification from many offences shall raigne in life that is shall much more reign in life by One Iesus Christ This is the substance and meaning of the 15.16 and 17. verses And whereas hee further alledgeth verse 18. to prove that there is life and justification or justification of life Jn Christ for All persons for so he saith in page 23. line 7. I answer That which the Apostle still driveth at is to shew That the grace of God and the gift by grace which is by Iesus Christ hath much more abounded above the offence of the first Adam in respect of the Effect of it for saith he As by that One offence of One man judgement came upon all men unto condemnation that is It came powerfully upon them Even so by that righteousnesse of Christ alone the grace of God came upon all men unto justification of life that is It came gloriously and powerfully upon them unto justification of life And here it is to be minded how weakely and vnwarrantably hee alledgeth this Scripture to prove that there is life and justification In Christ as he saith for all persons When as it is most manifest that the Apostle in these words speaketh of those onely who are in themselves before God through faith in Christ actuall pertakers of justification of life by him And this will appeare from two reasons First From the consideration of the nature of this justification of life here mentioned It is that which in the highest degree standeth in opposition to condemnation mentioned in the same verse Iustification of life That is Righteousnesse of life remission of sinnes blessednesse salvation eternall life It is the same Iustification mentioned in Chapt. 3.24.26 Chapt. 4.5 and in the 4. verse of this Chapter also Secondly from the consideration of the application of this justification of life Vnto the persons here mentioned In verse 15. it is said This exceeding grace of God by Iesus Christ hath abounded Vnto many And in verse 16 it is said to be Vnto their Iustification And in this 18. ver it is said That the grace of God or the free gift Came upon all men Vnto Iustification of life And in verse 19. it is said That by this grace of God in Christ many shall be Made righteous And that which is chiefly to be observed is that in verse seventeene Where it is to be noted That this justification and salvation here mentioned is spoken of those onely who receive this abundance of grace and of the gift of righteousnesse which is by Iesus Christ Those who receive it that is Those to whom the Lord gives his grace and righteousnesse by Iesus Christ And therefore you shall observe that in the 15.16 and 17. verses The grace of God and righteousnesse of Christ is â— times called â— gift Which to whomsoever the Lord gives They shall reigne in life by Iesus Christ And thus in the opening of this Scripture it appereth That by All men in the latter part of this verse We can neither vnderstand all persons from first to last Neither can his distinction be justified from hence For he here speakes or such a justification of life as Commeth Vpon men or is Given Vnto them according to the grace of God in Iesus Christ And whereas he further alledgeth that in 2 Cor. 5.19 to justifie his distinction I shall cleare that in it's due place from such a sense and shall referre the Reader to what I shall there lay downe in the opening of this Scripture And whereas he further alledgeth the first of Iohn 5.10.11.12 I conceive that this Scripture teacheth us thus much to wit That he that beleeveth on the Sonne of God hath the witnesse in himselfe and beareth record to the truth of God to wit That eternall life is his gift through Jesus Christ and that this life is no way to be obtained but through faith in Christ onely And that therefore whosoever seeketh for life and salvation by his owne workes or righteousnesse or in any other thing which stands in opposition to Jesus Christ crucified and risen from the dead he makes God a Lyer because hee receiveth or beleeveth not the record which God gave of his Sonne And whereas He thinketh to strengthen his distinction by saying There is life and justification In Christ for all persons I desire the Reader to consider That these words IN CHRIST when they are spoken of or applyed unto redemption justification salvation and the like They do properly signifie By or Through Christ And hold forth unto us A reast glorious and sure Enâ—oâ—ment which those have of redemption justification and salvation in Christ of whom the things are spoken So the words are to be vnderstood in Ephes 1.7.11.13 In whom we have redemption through his blood the forgivenesse of sinnes IN whom also we have obtained an inheritance IN whom also ye were sealed with that holy Spirit of promise Who see'th not but that this is the meaning to wit Wee doe really and urely enjoy redemption
by Blood-shedding the latter by Blood-sprinkling or washing I shall make it appeare in the sequell of the Treatise that all the blood which Christ did shed is the blood of Sprinkling Whereby it will appeare how unsound in it self and how dishonorable to Christ his distinction is And as for those Scriptures to wit John 4.42 1 John 2.2 2 Cor. 5.19 1 Peter 2.24 Hebrewes 2.9 1 Timoth. 2.6 Iohn 1.29 Romans 3.24 and Hebrewes 9.14 which in his second page hee alledgeth for the proving of the former distinction I shall through the Lords helpe make it appeare in the sequell of this discourse also we are to understand them and that according to their proper meaning in another sense then he puts upon them And that they are all of them spoken of such who are partakers in themselves before God of reconciliation atonement remission of sinnes and salvation by the price and power of the death or blood-shed of Iesus Christ And wheras in pag. 22. speaking of the several ends of the death of Christ and that aptly in some things He saith that when the death of Christ in respect of that end which was for propitiation and ransome is onely mentioned as it is for all saith he so it is exprest in such generall words onely as the World all men c. And for this he alledgeth 2 Cor. 5.14.15.19 1 Tim. 2.6 Hebrew 2.9 In answer to which The Reader must consider that this Conclusion of his belongs to the first part of their distinction And as their distinction is in it selfe unsound as will be still more evident by the consequent matter So his Conclusion is vnsound also Which will appeare from what is written in Hebr. 9.28 In which Scripture mention is made of the death of Christ in respect of ransome and propitiation onely and that as a ground of faith and yet it is not exprest in such generall words as the VVorld or all Men. For it is there said Christ was once offered to beare the sins of many and unto them that looke for him shall hee appeare the second time without sinne unto salvation Mind it He was once offered to beare sinnes Here is the end of his death in respect of ransome and propitiation onely and yet it is not applyed vnto all persons but unto many And as for those 3. Scriptures alledged by him to maintaine his Conclusion I shall speake something to them in their due place And before J leave this distinction J cannot but give you to take notice That Mr. DENN in his Drag-net page 80. doth not let to affirme That Iesus Christ redeemeth all persons according to the second part of their distinction to wit In drawing them to himselfe by the workings of his Spirit in them To which purpose he alledgeth what is written in Acts 2.17 It shall come to passe in the last dayes saith God I will powre out of my Spirit upon all flesh c. This powring out of the Spirit hee saith belongeth to all persons To which I answer If wee consider First What is the matter of the promise together with the measure of it to wit The powring forth of the Spirit Secondly The Time appointed for the performance of it Jt shall come to passe in the last dayes Thirdly What is meant here by all flesh Which concerneth the persons interested in this promise Fourthly What are the effects of the performance of this promise to wit Your Sonnes and Daughters shall prophesie c. I say if we consider and understand these things It will appeare how weakely and wrongfully Mr. Denn applyeth this Scripture to this purpose And as for his following Scriptures which he alledgeth to the same purpose If he will mind and duely weigh them in their severall circumstances and expressions he may see that they hold not forth the same thing which that in the Acts doth And as for his interpretation of the words of Christ in Iohn 12.32 which are the grouÌ„d of that his discourse which he cals the Drag-net I shall in the sequel of my Treatise in opening the same words discover what an unsound sense he puts upon them Now of the things before spoken this is the summe Whensoever we read of Atonement redemption reconciliation as touching persons redeemed reconciled or saved by Jesus Christ We are to understand That it is such an Atonement reconciliation or redemption which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ Which good pleasure and grace of God was given them in Christ Iesus before the world began But is now made manifest by the appearing of Iesus Christ And is then made manifest in the hearts of those to whom Jesus Christ appeareth abolishing death and bringing life and immortality to light through the Gospel 2. Tim. 1.9.10 This that I have said may serve thus farre to cleare the truth and to discover the unsoundnesse of that distinction or rather separation which they make in the redemption of Christ And whereas Thomas Moore in the two last lines of page 23 further saith That the Scripture distinguisheth and putteth great difference between the Redemption life and Justification that is In Christ for men and the same Vpon or In men through the enjoyment of Christ And for this purpose alledgeth Rom. 3.24 and 4.24.25 and 5.6.10.11.15.18 2 Cor. 5.19 1 John 5.10.11.12 And the former of these saith he is larger then the latter I answer First I doe not find that these Scriptures doe hold forth any such distinction As for that in Rom. 3.24 Where it is said We are justified freely by his grace through the redemption that is in Christ Iesus I answer Doth he not here speake of such persons who in themselves before God are freely justified from all their sinnes by the grace of God through that redemption which is in or by Iesus Christ onely through faith in his blood that so the righteousnesse of God in Christ might be declared that he onely might appeare just and the Iustifyer of him that beleeveth in Jesus And whereas he also alledgeth Rom. 4.25 Where it is said He was delivered for our offences and raised againe for our justification Is not this also to be understood â—f that life and justification which 〈◊〉 IN MEN through faith in Christ â—rucified and risen from the dead â—or so it is applyed in Chapt. 5. ver â— And this is the meaning also of â—hat in verse 24. saith he The righâ—eousnesse of life is imputed unto those â—hat beleeve on him that raised up â—esus our Lord from the dead that â—s The righteousnesse of life is not through our owne workes though never so excellent for that is the thing he drives at but in receiving the righteousnesse of another to â—wit Jesus Christ crucifyed and risen from the dead And whereas he further alledgeth Rom. 5.6 where it is said When wee were yet without strength in due time Christ dyed for the vngodly And
shadowes of Christ extended no further then the Jewish nation who were the Church of God the Gentiles who were the World had no share in them But this Lamb of God by the price and power of his blood-shed taketh away the sinnes even of the world O glorious mystery Here is a Lamb indeed a Lamb by way of eminency the Lamb of God which redeemes this uncircumcised world this world without Christ without God without hope without priviledges without law without Ordinances And therefore John sets him out in this place with a note of attention admiration Behold the Lamb of God which taketh away the sinne of the world Mind it well and admire at it This indeed is that glorious mystery which is so much spoken of in the Scripture to wit That the Gentiles THE WORLD should obtain remission of sinnes and salvation by the death of Christ Ephes 2.11 12 13 14 15 16 17. and 3.5 6 7 8. 1 Tim. 3.16 Esai 11.10 and 42.1.6 Jer. 16.19 Mal. 1.11 Matth. 4.15 and 12.21 Luke 2.32 Acts 28. â—8 Rom. 15.8 9 10 11 12. Gal. 3.13 14. And this is that which the Jewes so much stumbled at and was so much enraged at to wit That the Gentiles the WORLD the uncircumcision the heathen a people without priviledges without Lawes and Ordinances should be accounted the people of God and obtain remission of sins and salvation by Jesus Christ Act. 22.21 22 23. 1 Thess 2.14 15 16. Neither is that necessary or warrantable that in the Scriptures above mentioned we should understand every person or every man and woman amongst the Genriles for it is very usuall in the Scripture to speak of the Gentiles indefinitely or generally and that in point of conversion and salvation when but a remnant or residue is understood I will give you two or three instances for many Matth. 12.18.21 Acts 10.45 and 11.1.18 and 13.48 and 14.27 and 15.3 conmpared with the 17. and 19 verses In the third verse he speaks of the conversion of the Gentiles indefinitly or generally and yet who knoweth not but that a certain remnant or residue is understood which also is evident from the 17 and 19. verses For there he applieth this conversion to a residue or remnant And the same is cleare also in the other Scriptures above mentioned And why should we wrangle with God or question the wisdome of the holy Spirit for speaking to us after such a manner Thus much for the clearing and opening of that place in John A sixt Scripture propounded by theÌ„ is John 3.16.17 The sixth Scripture For God so loved the world that he gave his onlybegotteÌ„ son that whosoever beleeveth on him should not perish but have everlasting life For God sent not his Son into the world to condemne the world but that the world through him might bee saved The greatest difficulty in this Scripture lieth also in the word World They say we are here to understand all persons or all men and women in the world In answer to which before I come to give the natural meaning of this Seripture I shall give two or three reasons from the words themselves compared with other Scriptures to cleare them from that corrupt sence which they put upon them First it is here said God so loved the world He loved the world yea he so loved the world Now I doe not finde any where in Scripture That God is said to love any and so to love them but we are to understand it to be spoken of his everlasting powerfull quickening drawing saving love in his Sonne I finde the Scripture plainly speaking to this purpose 1 John 4.9 In this was manifested the LOVE of God towards us And verse 10. Herein is LOVE not that wee LOVED God but that hee LOVED us And verse 11. Beloved if God SO LOVED us Rom. 5.8 But God commendeth his LOVE towards us So also Ephes 2.4.5 His great LOVE wherewith HE LOVED VS and 5.2 Christ also hath LOVED us Again Titus 3 4 5. The kindnesse and LOVE of God towards man appeared So also Rev. 1.5 He LOVED us and washed us from our sins in his own blood All which places and others of the like nature where mention is made of the love of God we are to understand to be spoken of the everlasting powerfull quickening pardoning saving LOVE of God in his Sonne as is manifest to such who read with understanding And as I said I doe not know any Scripture that speakes of the love of God to men in sending or giving Christ for them for this the thing in hand but wee are to understand it to bee spoken of the everlasting saving love of God to them And this leads me now to the second thing considerable in the words and that is He GAVE his onely begotten Sonne God so loved the world that he GAVE his only begotten Sonne Which words include in them his sending of him and delivering him up to death for that which in this verse is called giving is in the next verse called sending Now I do not read any where in Scripture that God is said to give send or deliver his Son unto death or that Christ is said so to give himseif for any but wee are to understand therein the everlasting blessednesse and salvation of those for whom God gave sent or delivered him unto death And this followes naturally and sweetly upon the former consideration to wit That Gods giving sending or delivering his Son unto death is a fruit flowing from the everlasting free rich saving love of God bringing salvation unto all those for whom God gave him When we â—ade in cripture â—f Gods â—iving â—ending or â—elivering is Sonne â—todeath â—r any we â—e therin 〈◊〉 underâ—â— and the â—â—ffednes 〈◊〉 salvatiâ—â— of those 〈◊〉 whom â—od gave â—nt ordeâ—ered 〈◊〉 untâ—ath this â—leâ—re â—m maâ—â— Scriâ—â—res The Scripture is abundant to cleare this Gal. 1.4 He GAVE himselfe for our sinnes that he might redeem us from this present evill world according to the will of God and our Father Thus Paul speaketh concerning himselfe Gal. 2.20 He loved me and GAVE himselfe for me And thus he speaketh also concerning the Church Ephes 5.25.26.27 Christ loved the Church and GAVE himselfe for it c. that is That which is now and shall be the Church of God sanctified and glorious it is so by vertue of Christs love and giving himselfe for it To the same purpose is that also in Titus 2.14 He GAVE himselfe for us that be might redeeme us from all iniquity and purifie unto himselfe a peculiar people zealous of good workes Hitherto also agreeth that in Iohn 3.17 God SENT not his Sonne into the world to condemne the world but that the world through him might be saved And againe Rom. 8.3 God SENT his owne Sonne in the likenesse of sinfull flesh that the righteousnesse of the Law might be fulfilled in us And verse 32 He that spared not his owne Sonne but DELIVERED
him up for us all how shall he not with him freely give us all things So also Rom. 4.25 He was DELIVERED for our offences and was raised againe for our justification I will conclude this with that in the 1. Iohn 4.9 Jn this was manifest the love of God towards us because that God SENT his onely begotten Sonne into the world that we might live through him And verse 10. Herein is love not that we loved God but that he loved us and SENT his Sonne to be the propitiation for our sinnes All these Scriptures teacheth us and I know no Scripture to the contrary that Gods giving sending or delivering of his onely begotten Son unto death doth include in it the blessednesse and salvation of all those for whom God gave him sent him or delivered him unto death Now then to returne to the place in hand If by the love of God in this place we are to understand the everlasting powerfull quickning saving love of God And if Gods giving sending or delivering his Sonne unto death doth include in it the blessednesse and salvation of all those for whom he gave him or delivered him unto death I doe then conclude that by the World in this Scripture we may not vnderstand all persons or all men and women in the world from first to last for then it would follow that God loved all persons in the world with an everlasting powerful quickning saving love in his Sonne and that all persons in the world should certainely be saved and blessed by Iesus Christ But by World in this Scripture we are to understand the Nations of the Gentiles as standing in opposition before the death of Cnrist unto the Nationall Iewish Church The naturall meaning of this Scripture The Jewes were within in respect of many glorious priviledges the Gentiles were without The Iewes were the Church in respect of that choise which God made of them and the many excellent Lawes and ordinances which he gave to them onely the Gentiles were the World as being a cast-out people aliens from the common-wealth of Israel strangers from the Covenants of promise having no hope and without God in the World this world it is which is here spoken of God so loved the WORLD that he gave his onely begotten Sonne that whosoever believeth in him should not perish but have ever lasting life A twofold glorious mystery in this Scriture And the words thus vnderstood doe hold forth to us a twofold glorious Mysterie First that God so loved that vncircumsised forlorne hopelesse formerly farre off as I may say forgot people the World the nations of the Gentiles Aliens strangers Common and uncleane as Peter cals them Wilde beasts creeping things fowles of the Ayre as the Lord expresseth them Acts 10. that he gave his onely begotten Sonne for them to save them to give them remission of sinnes and everlasting life through believing in him I say in these words we have held forth to us this glorious mysterie this exceeding abounding love of God to this World which was hidden from former ages and generations but was made manifest in due time God So loved the World So richly So exceeding abundantly so as was never knowne or heard of before that he gave his onely begotten Sonne to bring redemption and salvation vnto them The Sonne of man was lifted up for all Nations of the World The brasen Serpent as all other shadowes of Christ and ordinances of the Law was appropriated unto the Iewish nation onely but the Son of man was lifted up That whosoever beleeveth in him should not perish but have everlasting life These words whosoever beleeveth in him doth not imply any power in lost man to come to Christ or beleeve in him But they are expressed to shew that there was a doore of life and salvation set open for all nations yea for this most hopelesse and most wretched WORLD through the death of Christ And therfore the Lord Iesus speaking of his death in Iohn 12.32 he saith And I if I be lifted up from the Earth will draw all NATIONS of the WORLD to beleeve in me Here is the exceeding riches of the love of God magnified to this most hopelesse world in the death of his Sonne who never till now tasted the sweetnesse of the same And thus it followes in that place of Iohn 3.17 God sent his Sonne into the world that is into or upon the Earth to condemne the WORLD that is the nations of the world but that the world through him might be saved that is He was not sent to execute vengeance upon this forlorne formerly forgotten cast-out hopeless world but God so magnified his free rich vnspeakeable unsearchable everlasting love to this most wretched most hopelesse world that he gave his onely begotten Son to die for them that they might certainely and powerfully enjoy life and salvation through him This I conceive to be the true and naturall meaning of this Scripture And whereas some who take hold of the word might in this Scripture doe say that all persons in the world might be saved and that all might be saved who are not saved I desire them to consider that the word might in this place doth carry in it the force of an vndoubted and absolute certainty and it is as much in this place as shall be saved or shall certainly be saved J shall propound some other Scriptures a few for many to cleare up the truth of this to us Gal. 1.4 He gave himselfe for our finnes that he MIGHT redeeme us from this present evill world and 4.4.5 God sent forth his Son to redeem them that were under the Law that we might receive the adoption of Sons Ephes 5.25.26.27 Christ loved the Church and gave himselfe for it that he MIGHT sanctifie it and that he MIGHT present it to himselfe a glorious Church Titus 2.14 He gave himselfe for us that he MIGHT rodeeme us from all iniquitie 1 Iohn 4.9 In this was manifested the love of God towards us because God sent his onely befotten Sonne into the world that we MIGHT live through him Now J desire the understanding Reader to consider whether the word might in these Scriptures doth not carry in it the force of an vndoubted certainty and an absolute promise or performance to wit that the thing is done or shall certainly and undoubtedly be done And so in this place where he saith The world through him might bee saved the meaning is The world through him shall certainly and powerfully be saved And this will be yet more cleare if we consider what the holy Spirit meaneth when hee saith through him The world through him might be saved that is Through his death through his life through the giving forth of his Spirit to them enabling them to beleeve in him unto life everlasting And thus the world is saved through him And thus I have cleared up the first glorious mystery which is held forth to us in
this Scripture to wit That God so loved that uncircumcised forlorn hopelesse far-off people the Nations of the Gentiles the world aliens strangers common and unclean wilde beasts creeping things fowles of the aire so called as standing in opposition to the Jewish Church that he gave his onely begotten Sonne for them that they might certainly besaved throughhim The second glorious mystery held forth in these words is this to wit That the onely way to life everlasting is through beleeving in the Sonne of God This is that rightousnesse which is of faith which stands in opposition to the righteousnesse of the Law The righteousnesse which is of the Law saith on this wise The man which doth these things shall live by them But here is another a new a blessed lesson which the Lord Iesus teacheth Nicodemus is written for our learning to wit That the Son of Man is lifted up that whosoever beleeveth in him should not perish but have everlasting life We are not to understand beleeving in this Scripture or any other of the like nature to be mentioned as a condition or worke wrought by us but we are to understand it as standing in opposition to working for life and salvation The way to life is not by our workings or our righteousnesse but in receiving the righteousnesse of another to wit of the Lord Jesus through the faith of the operation of God And thus we are to understand all these Scriptures which speak of justification by faith We are not justified and saved by our own working or our own righteousnesse but in receiving the righteousnesse of another through the faith of the operation of God And thus through the helpe of God I have cleared this Scripture from that corrupt sense which they put upon it and have declared the minde of God in it And thus that fore-named Scripture Ioh. 1.29 and this doe agree in one A Seaventh Scripture propounded The 7th Scripture by them is 1 Iohn 2.2 The words are these following And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world In which words that I may declare the minde of God in them he opeing of it and cleare them from that corrupt sense which they put upon them these things are considerable to wit First the propitiation it selfe and that is Iesus Christ the righteous as he is here expressed Secondly The end and benefit of this propitiation and that is here expressed to be for sins that is for the remission of sins Thirdly The persons who are concern'd in the benefit of this propitiation and they are here expressed to be We and the whole world He is the propitiation for our sins and the sins of the whole world But what are we to understand in this place by the whole world They say We are here to understand all persons in the world or every man and woman in the world from first to last And hence they conclude That Jesus Christ the righteous is the propitiation for the sins of all persons in the world from first to last I shall shew the unsoundnesse of this opinion Some reasous to clear thiâ— Scripture and of this interpretation of this Scripture from two or three considerations in the words themselves with these depending upon them First In the very same sense that Jesus Christ the righteous is the propitiation for our sins in the very same sense and in no other hee is the propitiation for the sins of the whole world that is he is the propitiation for fins under one and the same consideration onely Now the holy Spirit teacheth us and it is best to cleave to his testimony Rom. 3.25 That God set forth Jesus Christ to be a propitiation through faith in his blood The holy Spirit here teacheth us in what sense or under what consideration Jesus Christ is the propitiation or reconciliation for sinnes to wit through faith in his blood that is he is the propitiation for the sins of those and those onely who do beleeve in him for remission of sins And thus we are to understand the word Our in this place of John Iohn 5.3 He is the propitiation for OVR sins that is for us who through his power doe beleeve in him unto righteousnesse For it is well known that John writes here unto beleevers such as beleeved in Christ unto remission of sinnes And in the very same sense wee are to understand that in the fourth chapter of this Epistle verse 10. Herein is love not that we loved God but that he loved us and sent his Sonne to bee the propitiation for our sinnes that is such or so great is the love of God that he hath given us remission of sinnes and reconciliation with himselfe through faith in the blood of his Sonne To the same purpose also is that in Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son that is through faith in his death as is most plain from the former part of the chapter And verse 11. We joy in God through our Lord Iesus Christ by whom we have now received the atonement Wee have received the atonement that is we are reconciled to God through faith in Christ Now then if the holy Spirit witnes that Jesus Christ is the propitiation or reconciliation for sinnes through faith in his blood and no otherwise and that he is no propitiation reconciliation or redemption to any but through faith in his blood only I then conclude that by the whole world in this place we can in no wise understand all persons or every man and woman in the world The second reason is taken from the consideration of the end and benefit of this propitiation and that is here expressed to be for sins that is for the remission of sins Whosoever have a part or interest in this propitiation they have all their sins fully and perfectly remitted to them washed away in his precious blood There is not one person to or for whom Christ is a propitiation or reconciliation but he hath all his sins washed away in his pretious blood and shall certainly be saved Therefore this cannot agree to all persons in the world Thirdly something is to be learned from the connexion of these words with those before-going If any man sin saith he we have an Advocate with the Father Iesus Christ the righteous And he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world Hence I conclude that all those for or to whom Jesus Christ is the propitiation he is for them an Advocate also And though some do separate between the propitiation and advocation saying That hee is the propitiation for many for whom hee is not an Advocate yet certainly these two are so inseparably linked together that though we must distinguish them yet we must not yea we cannot separate them There is no
say Our Fathers did eat Manna in the Desert verse 31. And Christ agreeth to it Your Fathers did eat Manna in the Desert verse 49. No other Nation in the whole world had a propriety in these glorious priviledges which were lively figures of Christ but the Jewish Nation onely But this true bread Jesuâ— Christ he is not limited unto thâ— Jewish Nation only as that Marinâ— was but he is sent of God to givâ— life everlasting life unto the Nationâ— of the Gentiles the Heathen the World And here is the excellency of this Manna according to what he saith verse 33. The bread of God is he whicâ— cometh down from Heaven and giveth life unto the world And this is a mystery which the Scripture much speaketh of to wit the salvation oâ— the Gentiles by Jesus Christ Thuâ— much briefly concerning that Scripture A Ninth Scripture propounded by them is John 4.42 The ninth Scripture The words are these following And they said unto the woman Now we believe not because of thy saying for wee have heard him our selves and know that this is indeed the Christ the Saviour of the World By world here they understand The naturall meaning of it as before all persons or every person in the world I shall be brief in the clearing of this Scripture It is well knowne to every understanding Reader that the Samaritans with whom Jesus was now dealing and by whom these words are here uttered were the Nations of the Gentiles which the King of Assyria placed in Samaria when he carryed away the Israelites captives 2 Kings 17.24 These Nations of the Gentiles are called the world as standing in opposition to the Jewish Church being a people farre off as it were forgotten and without hope untill the manifestation and suffering of Christ in the flesh With this world as being a first fruits of the calling of the Gentiles Jesus Christ is now dealing and by his power reveales himselfe and grace in them whereby they tasted and knew his love and grace towards them and their redemption and salvation by him for no lesse then so is the meaning of the words Mark it In the verse before-going it is said Many more believed because of his own word that is His word was mighty and powerfull in them opening their understandings to know him and perswading their hearts to receive him or believe in him Upon this they make this solemn profession of him and his power in them Now we believe said they to the woman not because of thy word for we have heard him our selves that is we have felt the life and power of his word in our hearts and we know that is we know by most sweet and comfortable experience that this is indeed the Christ the Saviour of the world That is We who hitherto have bin the out-cast world doe now know Jesus Christ and his grace and power in us and wee are able to say not upon hear-say but upon knowledge experience from his owne teaching that hee is thus become the Saviour of the world and that the world now doth enjoy salvation by Jesus Christ Here is a pretious mystery and here is the pretious knowledge of it This is indeed the naturall meaning of the Holy Spirit in this Scripture which will in no wise agree to their interpretation of it Another Scripture propounded by them is John 12.47 The tenâ— Scripturâ— The words are these following If any man hear my words and believe not I judge him not for I came not to judge the world but to save the world By world here as before they understand all persons or every person in the world In answer to which consider First It is here said The cleaâ—ing of it 〈◊〉 Christ came to SAVE the world Now by saving in this place we are to understand no lesse then a compleat perfect powerfull everlasting saving or salvation for so it stands in opposition to judging or condemning in this place as it doth also in John 3.17 Secondly as that which follows naturally upon the former it is said Christ CAME to save the World Now without controversie Whatsoever Christ was sent to doe or came into the world to doe he did fully and perfectly perform the same for as it was his delight to do so Iohn 4.34 So he was enabled with power also to do the same Esa 63.1 Therefore he is bold to affirm even before his Father who sent him when he is now ready to leave the world I have finished the work which thou gavest me to do Iohn 17.4 And therefore when we read in Scripture that the Sonne of God came for such an end or to doe such a work we are to understand that he did verily and perfectly and fully performe and finish the same The Son of God did not his worke by halues for he had both will and power to finish and fulfill the same Now if these two things be well considered it will be clear to the judicious Reader that we cannot understand these words according to their sence for then it would follow that every person in the world shall certainly and powerfully be saved But by the world in this Scripture The natuâ—all meaning of the vvords we are to understand the nations of the Gentiles who as I have declared are oft times in Scripture called the world as standing in opposition to the Jewish Church as being a people untill the manifestation and suffering of Christ in the flesh cast out a farr off and as it were forgetten These nations of the Gentiles this world the Sonne of God came to save He came not to judge that is to condemne to take vengeance upon this cast-out farr-off forgotten most wretched world these gentile nations but he came to magnifie the exceeding superabounding riches of the grace of God to them in bringing salvation to them by his death This interpretation of this Scripture I shall confirme from two or three reasons set downe by the holy Spirit in the words before going First when certaine Greeks which were of the Gentile nations came up to worship at the feast and desired to see Jesus He being made acquainted with it said verse 23. The howre is come that the Sonne of man should be gloristed that is The time is now come that the Sonne of man shall beglorified in bringing salvation to the Gentiles by his death This is that much fruite of his death which he speakes of verse 24. And hitherto also tends that in verse 28. Father glorifie thy Name then came there a voyce from heaven I have both glorified it and will glorifie it againe that is I will more abundantly then formerly magnifie my grace and power by thy death which is now at hand Secondly as depending upon what before goeth The Lord Jesus saith verse 31. Now is the judgement of this world By judgement here we are to understand righteousnesse deliverance or salvation and by the world we
was a ministeriall not an absolute or powerfull declaration o◠peace or a ministeriall salutation o◠well-wishing to that house And s◠it is expressed in Mat. 10.12 An◠when ye come into an house salute it 〈◊〉 that is with all happinesse and peace and salvation to it And if the house be worthy or as Luke saith If th◠Sonne of peace be there that is If he manifest his grace and power in them perswading their hearts to receive you and embrace your words then shall your peace or salvation or well-wishing rest upon that house if not it shall turne to you againe So much in answer to their second reason Thirdly say they The Saints are commended for believing so For this purpose they alledge Iohn 4.42 1 Iohn 4.14 I answer The Saints in Scripture did not believe so to wit that Christ died for the sins of all persons or of every person from first to last Neither is it any commendation before God unto any of 〈…〉 who do now believe so seeing the Scriptures rightly understood holdeth forth no such thing to us And as for those places of Iohn 4.42 and 1 Iohn 4.14 they admit not of such 〈◊〉 interpretation as they put upon them but teach another Doctrine which is holy precious and glorious Both which things I have largely declared above in the opening of those Scriptures Fourthly because say they It is a condemning sin to any hearing the Gospel not to believe so to wit That Christ died for their sin For this purpose they alledge Iohn 3.18.19 and 12.47.48 and 16.9 1 Iohn 5.10 I answer It is most true that whosoever though formerly never so sinfull heareth the word of Christ and believeth in him that is receiving him 〈◊〉 our Saviour submitteth to his righteousnesse trusteth in his grace hath everlasting life and shall not come into condemnation but is passed from death to life And it is also most certaine that whosoever doth not believe in Jesus Christ nor submit to his righteousnesse nor trust in his grace nor kisse his Septer but trusteth in his own righteousnesse or loveth to continue in wayes of darknesse disobedience and rebellion against Christ every such one is in the estate of condemnation none of his sins are forgiven but they are all and every one of them charged against him and he with all his sins upon him lyeth naked under the bitternesse and terrour of the just wrath of Almighty God For indeed there is no other way whereby we can escape the wrath of God and attaine remission of sins and everlasting life but onely through believing in the righteousnesse of another to wit the Lord Jesus And whosoever is drawne by the power of the Father to believe in Jesus Christ he is righteous even as Christ is righteous he hath all his sins covered with the righteousnesse of Jesus Christ But whosoever doth not believe in him all his sins are uncovered and he like a miserable naked sinfull guilty cursed wretch lieth with all his sinnes charged upon him under the wrath of God This that I have said is the very minde of GOD those Scriptures above mentioned none of which righly understood doth in any measure serve to justifie their opinion of Christs dying for the sins of all persons And whereas they say That there is no other means whereby an unbeleever should become a beleever then the hearing of this report That Christ died for the sinnes of all alledging for this Rom. 10.14 How shall they beleeve in him of whom they have not heard I answer It is most true what the Scripture saith How shal they beleeve in him of whom they have not heard But that such a report as they speak of is the Gospel of Christ and that which should bee preached as a truth of God cannot bee proved from the testimony of God in this or other Scriptures Thus much in answer to the Scriptures and reasons propounded by them to maintain this opinion In which answeres it appeares how greatly they are mistaken and how much they erre in this matter from the right understanding of the Word of truth And before I leave this point Divers errors attending upon the forementioned opinion I conceive it not unnecessary to shew some other mistakes and errors held forth by them most of which doe attend upon this opinion of Christs dying for the sins of all persons I shall not trouble my self nor the Reader with all the unsound passages of their severall books but point at those which are most considerable And herein I shall referre the Reader chiefly to that fore-mentioned book set forth by Thomas Lamb and others upon this point First it is resolved by them upon the question That all persons ough◠to beleeve that all their sins past present and to come are pardoned T◠confirm this as they conceive they alledge Rom. 3 28. Gal. 2.16 Col. 1◠21 22. and 2.13 14. Ephes 2.13 14 15. This is the substance of what i◠contained in the 13 14 15. lines of page 4. and in the 19 20 21 22. lines of page 5. In answer to which first Answe I conclude according to the Scripture That all the Prophets give witnesse unto Jesus Christ that through faith in his Name whosoveer beleeveth in him shal receive remission of sins Secondly their conclusion is not agreeable either to the scope or language of the Scripture Thirdly the Scriptures they alledge doe no wayes seem to justifie their conclusion but are all of them spoken to and of such as actually through the power of Christ beleeve in him unto remission of sins as the understanding Reader will easily discern Fourthly this conclusion of theirs contradicts another conclusion of their own in the 19 20 21 22 lines of page 4. Where it is resolved by them upon the question That all mens sins are not pardoned in Christ as a truth to be preached to and to be beleeved by all Now if it bee not a truth to bee preached to all that their sinnes are pardoned in Christ as they themselves confesse How then can that conclusion stand firm That all men ought to beleeve that all their sinnes are pardoned Shall they beleeve a thing which is not a truth And thus themselves do contradict themselvesr Secondly it is affirmed by them That nothing is required of any to make them partakers of remission of sinnes but onely faith to beleeve the report of the Gospel This is the substance of the 17. and 18. lines of pag 4. and 26. and 27. lines of the same page In answer to which nsw I desire thee Reader to take notice especially of one thing to wit That they make faith to consist in a bare assent to the truth of the Gospel And say they nothing is required of any to make them partakers of remission of sins but only faith to beleeve or to assent unto the truth of the Gospel preached Surely the pretious faith of Gods elect is of more glorious excellent
nature And though an assent unto the truth of the Gospel be included in all lively or living faith yet something else is required and found also in such afaith as embraceth and receiveth Jesus Christ unto remission of sins Thirdly it is resolved by them upon the question That there are some evils which doe attend the unbeliefe of Gods own people For say they God doth rebuke chastise and judge them with temporall judgements helping them thereby as his children to mortifie the sinne which remaineth in them This is the substance of the first question and answer in page 6. I answer Answ That unbeleefe which remaineth in Gods owne people is indeed an evill as all sin is but that those rebukes chastisements afflictions or corrections which God in Judgement that is in measure righteousnesse and mercy inflicteth upon his own children are properly evils to them or are inflicted upon them in the nature of evils is not cleare to me from the testimony of Scripture And they themselves confesse as is is most true in the last question and answer of the same page That all the sinnes of all beleevers are so washed away in the blood of Christ that the guilt of them doth not all remain against them And surely if there bee no guilt there is no curse no sting no evill in those chastisements which God as a Father in love in measure and for their profit doth inflict upon them Fourthly it is resolved by them upon the question That the sins of all unbeleevers are washed away in the blood of Christ as a truth to be beleeved by all To prove which as they conceive they alledge Rom. 3.22.23 24 25. John 1.29 and 12.47 Chap. 3.16 17. This is the substance of the 11 12 13 14. and 15. lines of the sixth page I answer Answer First the Scriptures they alledge speak no such language but the contrary as will be evident to every understanding Reader And for further satisfaction I refer the Reaâ—er to what I have already declared â—o bee the meaning of these Scripâ—ures Secondly it is most certain that the â—ins of no persons are washed away â—n the blood of Christ but such who â—re drawn by the power of Christ to â—eleeve in him Rom. 3.21 22 23.24 25 26. 1 Cor. 6.11 Titus 3.3 4 5 6 7. Thirdly they themselves confesse that not the sinnes of any are pardoâ—ned or remitted untill such time as they beleeve in Christ This is the substance of what they say in the fifth question and answer in page 4. Now what difference is there between remission of sinnes and washing away of sinnes I am sure the Scripture maketh no difference And I am sure also that such who have their sinnes remitted or washed away in the blood of Christ being justified persons shall certainly be saved Fifthly It is resolved by them upon the question that the sinnes of beleevers are washed away otherwise then in unbeleevers This is contaiâ— ned in the fifth question and auswerâ— pag. 6. I answer Answ first it is most certain that all the sinnes of those who beleeve in Christ are perfectly and foâ— ever washed away in his pretious blood Act. 10.43 and 13.39 Secondly it is as certain that thâ— sins of unbeleevers whilst they continue in unbeliefe are not pardoneâ— nor washed away but abiding in thaâ— condition they abide under the power and merit of all their sinnes anâ— the wrath of God abideth on them John 3.36 And I am sure it is noâ— agreeable either to the language oâ— meaning of the Scripture to say thaâ— the sinnes of beleevers are washed aâ— way otherwise then in unbeleevers Sixthly it is resolved by them up on the question that the sins of glorified beleevers are otherwise washed away then the sinnes of one yet remaining in the estate of grace not yet glorified To prove this as they conceive they alledge 1 Cor. 13.9 10 11 12. Col. 3.3 4. 1 John 3.2 Rom. 8.23 This is also expressed in the same question and answer page 6. I answer first Answ they bewray much weaknesse and ignorance in themselves in this their conclusion Secondly the Scriptures they have â—lledged as the understanding Reaâ—er in the perusall of them may easily â—erceive doe not in the least meaâ—ure point at such a thing as they alâ—edge them for Thirdly it is certain that the sins â—f all those who beleeve in Christ â—re perfectly fully and for ever even 〈◊〉 this present life remitted or washed way in the blood of Christ Yea all â—heir sinnes are now as perfectly and â—lly remitted or washed away in â—oint of justification as they shall be 〈◊〉 the Kingdome of glory Acts 13. â—9 1 Cor. 6.11 Heb. 10.17 1 John â— 7 Rev. 1.5 Fourthly it is indeed most cerâ—â—in that beleevers or justified perâ—ons whilest they are in this earthly â—abernacle come farre short of that â—ory which they shall enjoy at the â—ppearing of the Lord Jesus And thus indeed there is an unspeakle difference between the condition of a beleever in the state of mortality and when mortality shall bee swallowed up of life And this is that which those fore-mentioned Scriptures alledged by them teacheth us But what is this to prove that the sinnes of a beleever glorified are otherwise washed away then the sinnes of a beleever in the estate of grace not glorified This is to make remission of sins or justification to bee imperfect to a beleever in this present life Seventhly they say That all persons doe enjoy an outward and temporall benefit by Christ though it be neither preached nor beleeved This is expressed by them in the 17 and 18 lines of page 7. I answer Answer It is not clear to me that unbeleevers abiding in the estate of unbeliefe mind that doe enjoy any outward and temporall things as benefits to them It is true indeed they enjoy many outward things in themselves good and pretious but that they are in the nature of benefits or good things to them or that Christ died to procure outward and temporall benefits for them as benefits to them it is not cleare to me But if I mistake in this or any other thing I am willing to be informed Eighthly their interpretation of some passages of Christs Prayer Iohn 17. is very unagreeable to the mind of Christ Christs Prayer say they is to bee distinguished in respect of the things prayed for Some things say they were speciall onely belonging to beleevers verse 9. compared with verses 11.15 and 17. And some things say they are common to all and for such things Christ did pray for the world as verses 21 23. though not in respect of the things in speciall belonging onely in peculiar to the Saints And say they he onely prayed for the unity of the faithfull as a means tending to cause the world to beleeve that his sufferings for all is of the same nature whether men beleeve it or not This is the substance of what they say in the last answer
page 7. and the first answer page 8. In answer to which I shall briefly declare Answ what I conceive is the minde of Christ in these passages of his prayer and therein I shall discover the unsoundnesse of their interpretation thereof First those for whom he prayeth verses 6.11.15.17 are actuall believers such as were for the present called of God out of the world and given to Jesus Christ thus much he often times expresseth in his prayer Secondly those for whom he prayeth verses 20.21 22 23. are such as should afterwards that is from that time to the end of the world through the power of Christ in the ministry of the Gospel believe in him And whereas he saith in these verses That the world may believe He herein aimeth chiefly at the conversion of the Gentiles which he here calleth the world as they are else-where called in other Scriptures as standing in opposition to the Jewish Church And whereas he saith That the WORLD may believe He doth not leave the matter as uncertaine Neither doth this word may in this place signifie any such thing as that they may believe or they may not But the words do carry an undoubted certainty in them and signifie as much as that the world shall believe And so much he faith in the 20. verse I pray for them which shall believe in me through the word And whereas he saith That the world may believe that thou hast sent me we are to understand that according to the Scripture To believe that the Father hath sent Christ is really and truly to believe in Christ Thus much Christ teacheth us in Iohn 16.27 Where he thus witnesseth of his Disciples Ye have loved me and have believed that I came out from God And againe in this 7. chapter verse 8. They have knowne surely that I came out from thee and they have belived that thou didst send me he meaneth That the world may believe in him unto life everlasting And therefore he enlargeth himselfe in verse 23. where he saith That the world may know that thoâ— hast sent me and hast loved them aâ— thou hast loved me Againe take notice that this expression of Christ that the world may believe that thou hast sent me is an entire petition in it selfe and runeth thus Father I pray that the world may believe that thou hast senâ— me and hast loved them as thou hasâ— loved me And surely the Father diâ— heare and answer him in all things according to his prayer Lastly take notice that whereaâ— he saith in verse 9. I pray not for thâ— world and yet here in verses 21. and 23. he doth pray for the world Wâ— are to understand the world in thesâ— two places in a different sense By the world in verses 9. We are to understand such as live and walke and continue to live in ignorance disobedience and hatred against Christ These are called the world as standing in opposition to whom the Father calleth or draweth unto Jesus Christ agreeable to that in Iohn 15.18.19 And thus he prayeth not for the world but for those whom the Father giveth him out of the world verses 6.9 By the world in verses 21.23 we are to understand as I said before the Gentiles which had not yet the Gospel of Christ preached amongst them except some first fruits of them These are called the world in opposition to the Jewish Church as being an out-cast people hitherto And for the world hee here prayeth that they through the power of God in the preaching of the Gospel may be drawne to believe in Christ and enjoy the love of the Father in him What I have said concerning these passages of Christs prayer doth clearly discover their interpretation of the same to be unagreeable to the minde of Christ both darkening the matter and crossing the very end and power of Christs prayer For is there any such thing pointed at in Christs prayer verses 21.23 as that he onely prayeth as they say for the unity of the faithfull as meanes tending to cause the world to believe that his sufferings for all is of the same nature whether men believe it or not I will onely say thus much that there is not onely much darknesse in their own words but that they tend also to darken the words of the Lord Jesus Ninthly they say that the sufferings of Christ and his prayer for all is of equall extention as a meanes tending to cause them to believe and if they do not they are left without excuse This is the substance of the latter part of the first Answ page 8. I answer Answer first it is most true that whosoever heareth the Gospel of Christ and believeth not in him they have no cloake nor excuse for their sin Secondly It is a grosse mistake and contrary to the truth of Scripture to say that Christs sufferings and prayer are of equall extention for all Thirdly whereas they say that the sufferings and prayer of Christ for all are of equall extention as a meanes tending to canse them to believe and if they do not they are left without excuse This is to make the sufferings and prayer of Christ to be a weake meanes without power whereas they are mighty and powerfull for and unto all those who are concerned in them and not one shall faile to enjoy the uttermost benefit of them who according to the aboundant grace of God are concerned therein Tenthly they say we must distinguish redemption in respect of price and in respect of the end and application Now the price say they is payd for all This is the substance of the 26.27.28 lines of page 9. I answer I would know what difference they make betweene the payment of the price and the application of it If a ransome be payd is it not then applied What is payment but application So that in affirming the price is paid for all they affirm that it is applied for the benefit of all But if they say It is paid to the Father for all though all have not the benefit of it I answer It is a carnall and unrighteous distinction to say that the Father hath received the full payment of the price for those to whom he doth not powerfully apply the saving benefit of the same And what is this but to charge either weaknesse or unrighteousnesse upon the most righteous and mighty God as though he should receive the payment of the price or ransome at the hands of Christ for those to whom he will not or cannot powerfully apply the saving benefit of the same And as for the Scriptures they alledge Heb. 2 9. 1 Tim. 2.6 I have above in their proper places shewed the meaning of them And whereas they make such a difference between the giving of the price for men and to men I have already declared that the giving of the price for men and to men according to the Scripture signifieth the same thing Eleventhly they say although Faith and
doe not find offers only but free absolute promises in that Covenant Fourteenthly they say That whosoever doth beleeve that Christ hath suffered for the sinnes of all persons they doe necssarily beleeve that there is the matter of eternall death in all and do necessarily beleeve an infinite love extended to all This is the substance of what is expressed by them in the three first lines of page 16. I answer First it is most certain that all persons by nature are children of wrath or of eternall death and whosoever beleeves this they beleeve a truth But secondly to beleeve that there is an infinite love extended to all is to beleeve that which the word of truth doth no where teach That love which is infinite is a love without bound or limit both in respect of the measure and time of it That which is infinite is without end Therefore whatsoever their opinion of Christs dying for all persons doth necessarily tie them to beleve I am sure the Scripture doth not teach us to beleeve so And besides great absurdities and untruths doth necessarily follow upon such beliefe for then it will certainly follow that all persons shall enjoy the unspeakable love of God unto eternity And whereas they alledge John 3.16 It is most certaine that this Scripture doth not teach us that there is an infinite love extended to all persons from first to last But because I have already opened the meaning of this Scripture I shall say no more of it in this place but refer the Reader to what I have abovesaid thereof in its proper place Fifteenhly they say If Christ hath not suffered for all persons then the Question is How shall I finde that hee hath suffered for me But if I beleeve he hath suffered for all then I doe necessarily beleeve that hee hath suffered for me And again say they not to beleeve this it takes away the certainty of faith from any man in respect of Christ for if any man be excluded from the benefit of his death I may be the person as soon as any other and I have no ground to beleeve the contrary And again say they No persons have any true ground to beleeve that Christ hath suffered for them otherwise then he is declared in Scripture to have suffered for all And no saving faith say they stands in opposition to this Doctrine of Christs suffering for the sins of all These things are expressed by them in the 18 19 20 21 22 lines of p. 15. And in the 19 20 21 22. lines of p. 16. And in the 17.18 19 20 21. 22 23 lines of page 21. I answer First Answ I have abundantly proved and shall further prove that this opinion or doctrine of Christs dying for all persons is not a Doctrine of Jesus Christ nor agreeable to the Scriptures rightly understood Therefore to make this the ground or foundation of faith as they doe is to build upon a sandy foundation And if the foundation be sandy I am sure the building cannot be strong Secondly such a person is much to bee questioned for the truth of his faith I say not for the strength of his faith but for the truth of it who hath no other or better ground to beleeve that Christ hath suffered for him then this that hee hath suffered for all persons And it is much to bee feared that such a one who thus speaketh and persists in it hath not yet felt the lively and powerfull workings of the Spirit of Christ within him opening his eyes and drawing his heart to come to Jesus Christ Thirdly although they say That no man hath any certain ground to beleeve that Christ hath suffered for him and that he is redeemed by Jesus Christ except he beleeve that he hath suffered for all persons Yet it is most certain that a sinner in whose heart and mind God is pleased to reveal JESUS CHRIST and him crucified giving him to see the pretiousnesse of CHRIST and his need of him drawing or calling him by his heavenly power to receive CHRIST or beleeve in him for remission of sins and life everlasting teaching him to set a high price upon the righteousnesse of Christ to embrace it to trust in it and to account all things besides losse and dung enabling him withalll by the same power sincerely to love Jesus Christ to kisse his Scepter to confesse his Name to deny himselfe to take up his crosse daily and follow Christ I say It is most certain that such a person doth freely beleeve in Jesus Christ he is a justified person through faith in Christ he is righteous in his righteousnes Christ is his he is Christs and he hath now no certain ground to beleeve or to be assured that indeed Jesus Christ is his Redeemer and he is one of the redeemed ones of Jesus Christ And then when God is pleased to goe yet further that is to cleare up to him by the teaching of his Spirit the former gracious workings of God in him and to witnesse to his heart by the same Spirit his reconciliation and Sonship hee is now sweetly assured and perswaded upon good ground that Christ is his and hee is Christs that Christ loved him and gave himselfe for him that hee is the Son of God in Christ an heire of God a joynt heire with Jesus Christ These things that I have said are agreeable to the word of God and to the cleare experiences of many Christians who are and know themselves to be the redeemed ones of Jesus Christ and yet see no ground from Scripture to receive that opinion of Christs dying for all persons And as for them who are of that opinion and make it the foundation of their faith I advise them to take heed that they build not their faith hope and comfort upon a sandy foundation So much for this Sixteenthly and lastly it is resolved by them upon the Question That this Doctrine of Christs suffering for all is the subject matter of the Gospel and that without this no man hath any thing to preach to the world no glad tidings no remission of sins no doctrine of reconciliation no grace or peace at all This is expressed by them in the 5 6 7 8 9 10 11 12 lines of page 17. I answer First it is most evident and certain that this Doctrine of Christs suffering for all persons is not the Doctrine of Jesus Christ nor the subject matter of the Gospel neither is such a thing found in the Gospel nor in any part of the word of God rightly understood Secondly It is strange that no man hath any thing to preach to the world no glad tidings no remission of sinnes no doctrine of reconciliation except he preach that Christ hath died for all persons and redeemed all persons I find that the Preachers of the Gospel of whom the Scripture makes mention did dispense or preach that one and the same Gospel in a divers manner or method
according to the different estate of that people to whom they were to preach to wit Some of the Jewes had a more speciall hand in betraying and crucifying the Lord of life Now in preaching to these Their endeavour was to convince them that this Jesus whom they had crucified was indeed the Sonne of God the very Christ that holy and just one whom God had raised from the dead and set him at his owne right hand there expecting untill all his enemies be made his foot-stoole And they did further teach them That there was no way for them whereby to obtaine remission of sins and life everlasting but onely by this Iesus whom they had crucified and therefore they did earnestly exhort them to returne to him and believe in him for remission of sins that so they might never any more be remembred against them Acts 2.22 to 39. and chapter 3.13 to 20. and chap. 4.10.11.12 and chap. 5.29.30.31.32.33 and chap. 7.51 to 57. And thus Christ preached himselfe to Saul chapt 9.4.5 Saul Saul why persecutest thou me And he said who art thou Lord And he said I am Jesus marke that I am Iesus whom thou persecutest Whilst he is smiting of him to the earth he declareth himselfe to be a Iesus now ready to give him salvation in himselfe through faith in him Againe the generallity of the Iewes made their boast of their priviledges of the Law that they were circumcised they were Abrahams seed and God had made choyce of them above all other Nations of the earth to be a people to himselfe They were very zealous in the observations of the Law and trusted that in the enjoyment of the Priviledges in the performance of the workes and in the observations of the customes and ordinances of the Law they should obtaine righteousnesse before God for the Scripture saith they went about to establish their own righteousnesse that is they sought righteousnesse by the priviledges and workes of the Law Now in preaching to these they did endeavour to bring them off from that opinion which they had of these things and that confidence which they put in these things declaring to them with much power and boldnesse that there was no righteousnesse nor salvation to be obtained any other way but onely by the righteousnesse and grace of another to wit the Lord Iesus through faith in him And that by him all that believe are justified from all things from which they could not be justified by the Law of Meses Acts 13.38.39 agreeable to that Rom. 10.4 Againe There were some from amongst the Gentiles who did feare God that is they were worshippers of God they preached and gave much Almes and were very devout in their conversation Of this ranke was Cornelius and all his house Acts 10.1.2 Such were they also to whom Paul speakes Acts 13.16.26 Where you may observe that besides the men of Israel the Children of the stocke of Abraham he speakes to another sort of men amongst these who did feare God that is They did come together amongst the Iewes to worship God Such a one also as I conceive was Lydia before Paul did preach to her The Scripture saith Shee worshipped God And such a one was that Ethiopian Eunuch before Philip was sent to him He had beene at Ierusalem for to worship Now in preaching to these they did endeavour to bring them off not from the things themselves orderly to be done but from putting confidence in these things preaching remission of sinnes and salvation to them onely through faith in Christ that so they might not look for peace and reconciliation with God by these workes of righteousnesse which they did though in themselves good and needfull for other ends but onely by Iesus Christ and faith in him This is evident from all the forementioned Scriptures Acts 8.35 and 10.36 to 44. and 13.26 to 40. and 16.14 and 17.17 Againe There were some amongst the Gentiles who were eminent for wordly wisedome prudence and learning they were great disputers and men of great abilities These did glory much in their wisedome and learning and accounted of most men besides themselves to be but fooles and as for the preaching of Christ crucified that was but a foolish thing in their apprehension These are commonly in the Scriptures called Greeks or Grecians such as are wise These are those of whom Paul speakes 1. Cor. 1.19 to 30. Now in preaching to these or in disputing with them They did endeavour to beat them off from that opinion which they had of themselves and from that esteeme which they had of their wisedome learning and prudence teaching them that to know Iesus Christ and him crucified is the greatest wisedome and that all is nothing except they know Jesus Christ and believe in him Jer. 9.23.24 Acts 9.29 and 18.4.5 Rom. 1.14.15.16 Againe The generality of the Gentiles were people that were given to grosse Jdolatry and other great impieties These are in Scripture called Barbarians Scythians and such as are unwise For they were not eminent for wordly Wisedome and learning as the others were Now in preaching to these They did endeavour to convince them of the vanity and sinfulnesse of these practises exhorting them earnestly to forsake these vanities and to turne to the living and true God and to believe in his Sonne Jesus Christ whom they did endeavour to make knowne vnto them Acts 14.13 to 19. and 17.18 to the end and 26.27 to 24.1 Thes 1.5 to the end Thus we see That the Preachers of the Gospell of whom the Scriptures make mention in preaching to the World they did preach that one and the same Gospel in a divers manner or method according to the different estate of that people to whom they did declare the same But in all this we doe not find neither is it elsewhere found in the Scriptures that they did declare to them that Iesus Christ suffered for the sins of all persons But they did call upon them in the Name of Iesus Christ to turne to him to believe in him for remission of sinnes declaring to them that there is no way whereby men can obtaine salvation but onely through Iesus Christ and that by him whosoever believeth in him shall receive remission of sinnes and evelasting life What I have said herein is agreeable to the words of Christ in Luke 24.46.47 It behoved Christ to suffer and to rise from the dead the third day And that repentance and remission of sinnes should be preached in his Name among all Nations beginning at Jerusalem From whence we learne That to preach the Gospel to the World or to the men of the world it is to preach repentance and remission of sinnes to them in the Name of Iesus Christ Answ Now to preach repentance and remission of sins to the world in the Name of Christ it is to declare to them and to call upon them in the behalfe of Christ that they forsake and cast away all fleshly confidence superstitious