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
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
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
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
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
Language to take away a thing it is powerfully throughly perfectly and for ever to take it away so to remove it as that it come not into remembrance any more And therfore the reason why there was a remembrance of sins once every year under the sacrifices of the Law was because those sacrifice could not take away sinne Heb. 10.3 4. Implying that if their sins had been taken away by those Sacrifices then they should never have beene remembred any more Therefore I conclude that when Iohn saith of the Lambe of God he takeh away sins wee are to understand He so removeth them or taketh them away as makes to the perfection and salvation of those from whom hee taketh them away so as they shall never come into remembrance against them any more Agreeable to that of David Psalm 103.12 As far as the East is from the West so far he removeth or taketh away our transgressions from us And this will be further manifest if we consider what it is to take away sin Now to take away sinne in the Scripture sence is to take away the merit wages power dominion Lordship and strength of sinne so as neither the one or the other shall ever returne again any more And therfore when it is said Rom. 11.27 This is my Covenant with them when I shall take â—way their sins He saith in the former verse There shall come out of Sion the Deliverer and shall turn away ungodlinesse from Iacob And indeed this is the office and power of â—his Deliverer to take away sins and ungodlinesse in all respects not only â—n respect of merit and wages but of strength and Lordship also So that such who have their sins taken away they have the merit and wages of their sinnes taken away they have their ungodlinesse disobedience darkâ—esse pride and rebellion of heart taken away and are enabled by the power of this Deliverer to turn unto Christ and believe in him And therefore repentance and remission of sinnes alwayes goes together in Scripture either expressed or understood Neither do I read that the sins of any are said to be remitted â—ut such to whom the Lord giveth repentance also enabling of them to return and believe in him Not that repentance is a condition of remission but to teach us that these two are never separated but are boâ—â— given together as being linked oâ— within another by this Lamb oâ— God this Deliverer this Prince aâ— Saviour who giveth repentance tâ— Israel and remission of sinnes Aâ—â— I say further That he so taketh awâ—â— sinne both the merit strength aâ— power of it as that neither the oâ— nor the other shall ever again retuâ—â— upon those or any of those froâ— whom it was taken away This 〈◊〉 the meaning of that place of John iâ— his first Epistle 3.5 Yee know thâ— he was manifested to take away oâ— sinnes and in him is no sinne And thâ—â— I have in part declared what it is tâ— take away sin And this wil be further manifest if we consider in the second place who it is that John saith taketh awaâ— sinne to wit the Lamb of God Thâ— Lamb of God which taketh away tâ—â— sin of the world that is The Lamâ— of God in giving himselfe a Sacrâ—fice to God for the sinnes of thâ— World doth by the price poweâ— and vertue of that Sacrifice powerfully perfectly and for ever take away their sins And so he answers most fully perfectly and superabundantly unto those Lambs slain and other Sacrifices under the first Covenant which did carnally and as figures for the time present take away the sins of the people Levit. 4.32 to latter end and cap. 5.6 And indeed this Lamb of God by the price power of his bloodshed doth perfectly powerfully and for ever take away sins for he thereby hath wrought obtained a most perfect full and eternall redemption Heb. 9.22 Neither doe I know that he hath obtained any other redemption in this sense we have now in haÌ„d but that which is perfect and eternall And thus the Lamb of God taketh away the sin of the world And if any shall make scruple at the word sinne because it is here expressed Sinne in the singular number and not Sinnes Let them consider that it is usuall in the Scripture indifferently to put the one for the other as is evident by comparing Esa 53.6 with 1 Pet. 2.24 That which Esaias calleth iniquitie in the singular number Peter calleth iniquities or sinnes in the plurall number And again by comparing Esai 59.20 with Rom. 11.27 That which Esaias calleth transgression Paul calleth transgressions And although John expresse it here in the singular number yet is it most certain that under this word sinne hee includeth all sius of all degrees and all times Now from all that I have said we are thus to understand the words The Lamb of God by the price and power of his blood-shed doth perfectly powerfully and for ever take away the sinnes of the world Now how this doth agree to all persons or to every man in the world I leave to the consideration of the understanding Reader who I doubt not will weigh these things together which I have declared for the clearing of this Scripture from that corrupt sense which they put upon it And having thus farre opened these words The naturall meaning of this Scripture I shall now come to the true and naturall meaning of them By the World in this place we are to understand the nations of the Jewish Church Psalm 107 19 20. Rom 11.24 Ephes 5.12 13. And they are therefore called the world because untill the manifestation of the death of the Lamb of God they were shut out from all priviledges they were farre off they were the wild olive tree a forlorn and hopelesse people For thus they stood in opposition to the Jewish Church The nation of the Jewes were the Church of God the Gentiles were the World the Jewes were the Circumcision the Gentiles were the Heathen or the uneircumcision The Jewes were nigh in respect of many excellent lawes and glorious priviledges the Gentiles were farre off as being without priviledges The Jewes were the natural branches the Gentiles were the wild Olive tree The Jewes did enjoy Christ and God in respect of many glorious Ordinances Sacrifices and Offerings which in their time were glorious as many figures and shadowes of Jesus Christ the Gentiles were without Christ having no hope and without God in the world The Jewes were the people of God and his peculiar treasure in respect of an out ward covenant the Gentiles were not the people of God In these and the like respects the Gentiles are called the world And for this World this Lamb of God is now manifest ready to be slain to take away their sinnes And therefore this Lamb of Cod stands here in opposition by way of power and excellency to all other Lambs The Lambs slain under the Law which are
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
as indeed all his posterity so considered are This is the first death of these trees which Jude speakes of But these men being planted where the Gospel is preached professed and held forth in power and simplicity by those who are the called of Jesus Christ they take upon them the profession of the Gospel and for a time make a flourishing confession living Saint-like appearing as though they were living trees bringing forth much outward fruit of knowledge and righteousnesse forsaking many sins and doing many things in themselves holy good and righteous and thus they appeare like living fruit-bearing trees but after a while not having life and root within in time of tryall and for covetous ends they fall away from that profession wither away by degrees in that love knowledge and righteousnesse which they once made profession of untill after a while they be without fruit bringing forth nothing but bitter unrighteous and deadly fruits And this is the other and so a double death which Jude here speakes of which these trees are under the power of And thus they are trees whose fruits withereth without fruit twice dead plucked up by the roots Thus these Scriptures with others of the like nature do teach us that many who have made a large and flourishing profession of Christ to be their Lord and Saviour and themselves to be his servants and redeemed ones have fal'n from that profession of Christ denyed him and walked altogether contrary to him But none of these Scriptures nor any other do teach that any who are Christs his redeemed ones receiving him or believing in him shall at any time no not one of them thus deny him or be denyed by him I have been the longer upon this place of Peter comparing it with other Scriptures especially that of Jude which is the very same with it both that I might declare what is the minde of God in them and might also cleare them from those false interpretations which some who pervert the Scriptures would put upon them Thus having cleared this place of Peter I shall now proceed to the other two Scriptures to wit Mat. 21.42 Iohn 1.11 which they alledge to prove that some for whom Christ is given do deny him As for that place of Mat. 21.42 where it is said The stone which the builders rejected c. What serves this place unto Answer but to prove that some who professe themselves as though they were the onely builders of the Church pull it downe Some who in word and profession are much for God and Christ and his worship do in the account of God and accordingly to the judnement of the Scripture no lesse then reject or oppose the Lord Christ And as for that place of Iohn 1.11 where it is said He came unto his own and his own received him not we are to understand Answer that those who are here called Christs own are the nation of the Jewes who are called his own as concerning the flesh because he was made of them or came from them according to that Rom. 1.3 and 9.5 These indeed Christ came and sent unto and they in respect of the generality of them received him not But those who are Christs own in a spirituall sense that is those who are redeemed through him drawn by him and loved of him they do receive him believe in him love him and persevere in this faith and love through his power unto salvation Iohn 13.1 And thus in opening these Scriptures I have discovered the unsoundnesse of their argument their misunderstanding of the Scriptures and so consequently the corruptnes of the conclusion which they draw from thence Twelfthly It is resolved by them upon the question that no man by nature can know or believe this Doctrine to wit of Christs redeeming all persons dying for all persons for say they it is a foolish Doctrine and enmity to the wisedom of every naturall man 1 Cor. 1.23 and 2.13 and 2.14 Rom. 8.7.8 And the light and understanding thereof say they is onely had by the power of the Spirit of God 1 Iohn 4.13.14 And all men naturally say they are more averse to this then any other thing Iohn 5.44 Mat. 23.37 This is expressed by them in the 12.13 14 15 16 17 18 19 lines of page 13. I answer Answ It is most true that every Doctrine of Jesus Christ is holy heavenly spirituall and every naturall man is opposite and averse to it neither can any man receive it except he be taught by thâ— Spirit of God And hitherto indeed tendeth those Scriptures a bove mentioned 1 Cor. 1.23 anâ— 2.14 Rom. 8.7.8 1 Iohn 4.13.14 Iohn 5.44 Mat. 23.37 Buâ— this doctrine of theirs concerninâ— Christs redemption of all persons is in it selfe an unsound Doctrine a Doctrine of men and not of Christ and it is very pleasing to corrupt nature neither did I ever see or finde Satan or the world or corrupt nature opposing this Doctrine simply as it is a doctrine but I have seene by experience that it is a very easie thing to entertaine and peremptorily to hold fast this opinion yea it is more easie and pleasing to corrupt nature then some other corrupt opinions are yea some that are godly are too easily beguiled with it Therefore their affirmation is unwarrantable and the Scriptures they alledge are unrightly urged by them to that purpose Thirteenthly they say that the matter of free conveyance of power is offered in the covenant of grace which would be covneyed thereby were it not opposed despised or neglected This is the substance of what is expressed by them in the 17.18 19 20 21 22. lines of page 14. In answer to which concerning the strangenesse unspirituallnesse and cloudinesse of these their expressions I will say nothing But whereas they say the matter of free conveyance of power is offered in the covenant of grace I say that the power grace or mercy which is held forth in this covenant is absolutely freely and richly promised And who knoweth not but there is a wide difference between an offer and an absolute promise And I am sure that whosoever are truly acquainted with this covenant they will readily acknowledge that such is the nature thereof that whatsoever power grace or mercy is contained therein it is held forth by way of free and absolute promise and not of offer onely And whereas they say The power which is offered in the covenant would be conveyed to them were it not opposed or neglected I answere That there are none who have any part or share in this covenant but those with whom the Lord doth freely make it And as for all those with whom hee makes the covenant hee doth powerfully subdue their ignorance pride and rebellion and gives them power to receive and embrace and hold fast the grace and mercy which according to the nature of the covenant is therein promised Therfore they are much mistaken in the nature of the covenant of grace for I
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
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
shall see his seed And again He shall see of the travell of his soule and shall be satisfied This is a glorious mystery Why did the Son of God suffer such child-bearing pangs Why did he undergoe such a painfull travell Was it not to bring forth a seed Was not this the very end It is therefore most certain that the very end of the death of Christ was to bring forth a seed to work a full redemption to save sinners that is * Esa 42.6.7 49.6 8 9. Acts 3.26 and 5.31 Rom. 11.26.27 Tit. 2.14 1 Pet. 2.24 and 2.18 1 Ioh. 3.5 and 4.9 to heale them of their blindnesse pride rebellion obstinacy to deliver them from the power of sinne and Satan to make them alive to bring them to God to enable them to beleeve in him unto remission of sinnes and to carry them on in beleeving by his power unto salvation This is the redemption and this the salvation which Christ came into the world to work This was the very end of his dying And I say further That as the Son of God did come into the world and suffered death for this very end so hee did not faile to fulfill the same For he was every way prepared to doe the work hee wanted neither willingnesse ability nor faithfulnesse to doe the work most perfectly Hence it is that the Scripture thus witnesseth of him Psa 82.19 Esa 63.1 I have laid help upon one that is MIGHTY And it is said of him He is mighty to save And Zacharias speaking of his power calleth him Aa born of Salvation ' which God hath raisen up for us Neither was his Willingnesse and faithfulnesse lesse then his power For he witnesseth himselfe Ioh. 4.34 Psal 40. My meaâ— is to doe the will of him that sent me and to finish his work And in another place he saith Lo I come in the volume of thy book it is written of mee I delight to doe thy will O my God And Esaias speaking of him Esa 53.10 Iohn 17.4 saith Hee did prrsper in the work which hee came to doe And to put all out of doubt Christ further witnesseth of himselfe I have finisted the work which thou gavest me to doe Now then if this was the very end of Christs comming into the world and of his suffering in the world To work a full perfect and eternall redemption and if hee did not faile to fulfill and finish this worke if hee did prosper in it for so the Scripture saith By his own blood hee entred in once into his Holy place having obtained eternall redemption men surely they are much mistaken who say that JESUS CHRIST died for all persons and that hee hath redeemed all persons Seeing that all those whom Christ hath redeemed he hath redeemed them with a perfect and everlasting redemption And this was the very end of his death or sufferings Fifthly Reconciliation Redemption Atonement Remission of sinnes Justification are in the Scripture sense one and the same fruit or benefit flowing from the death of CHRIST through faith in him and they are usually in the Scripture put one for another Let the Reader diligently consider these Scriptures Romans 5.8.9.10.11 Ephes 1.7 Colossians 1.14.21.22 2 Corinth 5.18.19 In which last place the Apostle saith All things are of God who hath reconciled us to himselfe by JESUS CHRIST And whereas â—hee saith in the twentieth verse We pray you in Christs stead bee reconciled unto God he meaneth Wee beseech you to beleeve in Jesus Christ unto reconciliation or remission of sinnes Neither are wee to understand this as though those to whom hee writes it were now enemies or unreconciled ones for it is against the scope and nature of the Epistle so to understand it for it is certaine he writes to them as beleevers in Christ such as were reconciled to God through faith in Christ But he here putteth them in minde that when they did formerly preach the Gospel to them they came to them as the Ambassadors of Christ with the Message of Christ beseeching them to beleeve in Christ Jesus unto reconciliation or remission of sinnes Now then if reconciliation redemption atonement remission of sinnes not imputing of sinnes justification bee in the Scripture sense one and the same fruit flowing from the death of Christ through faith in him and that it is usuall in the Scripture to put one for another as the understanding Reader may well perceive Then surely redemption atonement reconciliation by Christ is another thing then many took it for And it is most sure that Christ died for those onely who doe receive redemption reconciliation atonement remission of sins justification by Jesus Christ Thus through the grace and help of GOD I have finished what I intended in handling these things as also in declaring some Reasons from the Scriptures to prove that JESUS CHRIST did not shed his blood make an atonement or worke redemption for all persons And yet it is most certaine as I have before declared that there is a glorious Gospel according to the command of Christ to his Messengers to be preached by them to all nations Which Gospell he is about to cleare from all those mists of darknesse which doe yet be-dimme the splendor of it And then shall the glory of it shine forth so clearly in the mouth of his Messengers that many who sit in darknesse shall through the power of God in their Ministery be brought to the knowledge and faith of the Lord Jesus Who so is wise and shall observe these things even they shall understand the loving kindnesse of the Lord. FINIS
forgivenesse of sinnes a glorious inheritance and the sealing of the Spirit as the earnest of that inheritance In By or Through IESUS CHRJST And thus we are to vnderstand that in Rom. 3.25 and other Scriptures which speake of Redemption justification remission of fiâ—s life and salvation In Iâ—sus Christ And thus in opening of these Scriptures and these expressions it appeares how vnsound and unwarrantable his distinction is And whereas he further saith speaking of this distinction concerning this two-fold redemption by Christ That the formâ—r of these is larger then the latter I would but know Where the Scripture Speaketh of such a two-fold redemption the One of which is larger and the other straiter And because with one consent they alledge divers Scriptures and reasons to maintaine that Christ dved for all persons and hath redeemed all persons according to the first part of their destinction and according to the larger redemption as they call it I shall therefore in the next place proceed to the consideration and tryall of the most usuall Scriptures and reasons alledged by them to that purpose And first it is needfull to set downe in their owne expressions how they deliver their judgement in this point And thus they expresse themselves to wit Christ say they dved for all the sinnes of all men He suffered punishmâ—nâ— due for the sinnes of all Mankind The sinnes of all beleevers and vnbeleevers are washed away in the blood of Christ Christ suffered to procure justification and saivation for all His sufferings for all are of the same nature whether men beleeve it or not The blood of Christ is of a purging nature for all These things are thus seâ— downe in a little Booke seâ— forth in Print by Thomaâ— Lambe and others in way oâ— Question and Answer upon this point to wit In the 2â— Question and Answer oâ— page z the 2. Question and Answer of page 6. the 2â— Question and Answer oâ— page 7. the latter part of the first Answer of page 8. the latter part of the first Answer of page 9. the 7. line of page 10. the 2. last lineâ— of page 12. The first Q. and A. of page 15. The first Qâ— and A. of page 17. The 4. and 5. lines of page 23. The which opinion they â—retend to prove two wayes First from divers places of Scripture Secondly from divers Reasons Both which through the Lords help I shall weigh in â—he ballance of the Sanctuâ—ry that we may accordingly The most usuall places of Scripture which they â—ropound to justifie this oâ—inion are these that follow â— Corinth 5.14.15 Heâ—rewes 2.9 1 Timothy 2.6 Esa 53.6 John 1.29 and 13.16.17 1 John 2.2 John 6.51 and 4.42 and 12.47 2. Corinthians 5.19.21 Heâ—rewes 9.26 Luke 2.30 31. â—2 â—2 John 11. 50,51 52. Acts â—3 47 Esa 49.6 These fore-mentioneâ— Scriptures are most of them urged by Thomas Moore in the severall passages of hiâ— Book upon this poynt Anâ— all of them by Mr. Lamb in the fourteenth fifteenth and sixteenth lines of page 2. Also in the nineteenth twentieth and one and twentieth lines of page 7. And in the twenty three and twenty foure lines of page 9. of the forementioned Book I shall first search and try the Scriptures they have alledged and then proceed to the declaration and examination of their Reasons And before I enter upon the triall of the Scriptures it is necessary to premise one caution to wit That it is unsafe and unwarrantable to take all expressions in the Scripture as simple or undepending expressions not seriously considering their dependance upon some part of the Scripture before-going or following after or both For so doing it is the high way to pervert the Scriptures and to run headlong into dangerous opinions This rock those who made that Book and others of their judgement doe run upon in seeking to maintaine this opinion of Generall redemption as it is usually called But it is safe warrantable and needfull in the interpretation of many expressions in Scripture to consider well their dependance that so the mind of the holy Spirit may through his own teaching be understood This way I shall tread in the interpretation of the severall Scriptures now to bee considered that as the Lord gives me understanding I may discover the minde of God in them And the rather I am encouraged to this undertaking because I know and am perswaded that I have the Spirit of God which will reveale spirituall things to me yea the deep things of God One Scripture propounded by them to maintaine their opinion is the 2 Cor. 5.14 15. The firâ—â— Scripture The words are these following For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe In the interpretation of this Scripture The difficulty of this Scripture the greatest difficulty lyeth in the word All They say we are here to understand the word universally for all persons that is Adam and all his posterity from first to last I say we are to understand it generally and under another consideration Before I come to declare the meaning of this Scripture I shall first give too reasons from the words themselves to cleare them from that corrupt sense which they put upon them Two reasons to cleare the words First All those for whom Christ died are in time made alive by the power of his death Two reasons to cleare the words This is clearly held forth in verse 15. He died for all that they which live or they which are made alive marke that That is He died for all to make them alive to recover them from death and to bring them into an estate of life by his dying for them and rising againe This indeed is the force and meaning of these words and so they do agree also with other Scriptures The holy Spirit speaketh to the same purpose 1 Iohn 4.9 God sent his onely begotten Sonne into the world that we might live through him And can this be any lesse but that the Sonne of God giveth life by his death unto all these for whom he died And the same is taught us by the Lord Jesus in Iohn 6.51 The bread which I will give is my flesh which I will give for the life of the World that is The world shall be made alive by my death and above in verse 33. The bread of God is he which cometh downe from heaven and giveth life to the world And if any shall doubt what life he speakes of they may be resolved from Christ himselfe in verse 51. It is a life which shall last for ever And the same lesson he teacheth us in Iohn 12.32.33 And I if I be lifted up from the earth will draw all men to me And this he said signifying what death he should
die that is by the vertue and power of my death I will give life to all men or I will draw all men to my selfe Neither do I know that the Scripture any where teacheth that Christ died for any but such as are in time made alive by his death And indeed it is a most weak and carnall conceit which some have of the death of Christ who speake of his death and yet seperate a glorious and a living power from it Now this being a truth as is cleare from the words themselves and the harmony of these Scriptures above mentioned that he died for all to make them alive to recover them from death and bring them into an estate of life we cannot then by the word all in this place undestand all persons or every person as they say The second reason to cleare these words is taken from the nature and force of the word for in this place There is a â—orce in â—he word for in his place He died for all and he died for them and rose againe This word for in this place and others of the like nature is very significant It signifieth interest or propriety and carrieth the force of promise and performance in it unto the persons concerned therein He died for all that is they have an interest or propriety in the glory vertue power life and riches of his death the benesit of his death is certainly theirs for life and salvation to them And truly so farre as I know this word for when it is used upon such occasions in Scripture as for all for many for thee for us and the like it alwayes signifieth interest or propriety and carrieth the force of a promise and performance in it It signifieth a certaine speciality right or interest that those persons have in it of whom it is spoken I will give a few instances instead of many Rom 8.31 If God be for us that is if we have a speciall interest right or propriety in him If he be our God our strength and our portion And againe in the next verse He that sparred not his owne Sonne but delivered him to death for us all FOR us all that is we have a propriety right and interest in him we do pertake in him he is ours and we shall enjoy all good riches blessings and comforts with him as the words following do declare Again Rom. 4.25 He was delivered for our offences and was raised againe for our justification that is we have an interest right and benefit in his death and resurrection whereby we are justified from our sins Againe Rom. 5.8 Chrisi died for us that is we have an interest in his death we enjoy the benefit of his death we are justified by his death as the words following do declare Againe 2 Cor. 12.9 my grace is sufficient for thee that is my grace is thine it is thy portion thou hast an interest in it I will give it to thee for thy strength and help in time of need So also Iohn 6.51 The bread that I will give is my flesh which I will give for the life of the world that is the world hath an interest and propriety in it the world shall certainly live by it And least I should be thought by some te peake this without ground I desâ—re them to consider what he saith above in verse 33. The bread of God is he that commeth downe from beaven and giveth life to the world That which he saith in 51. is for the like of the world he saith in this verse it giveth life to the world I desire that this may be well minded And it will serve to discover the unwarrantablenesse of that destinction which some make who say That Christ gave himselfe to be life for all but not to all But certainly to be for all and to all is the same in the account of Christ These instances are sufficient though many more might be added to cleare the thing in hand Wherefore I conclude that when he saith in this place we have now in hand died for all we are to understand that the benefit riches and power of his death and resurrection is certainly theirs or belonging to them for life and salvation Now how these things will agree to All persons I leave to themselves to judge And having thus far cleared the words The true meaning of these words I shall come in the second place to declare the true and proper meaning of them To which purpose we are to consider that this word All is diversly taken in Scripture according to the divers or various matters spoken of In this place it is taken for all nations or all kindreds of people in way of opposition to one nation or one kindred of people onely And this I shall prove both to be agreeable to this Scripture in hand as also that the word All is so to be understood in many other Scriptures of the like nature It is agreeable to this Scripture in hand The which thing I shal prove from two considerations in the words both before going and following after First saith he There are some who glory in appearance and not in heart verse 12. And this no doubt we are to understand to be spoken especially concerning the Jewes who did much glory in appearances that is in outward and fleshly priviledges Their boasting was That they were Jewes by nature they were Abrahams children they were circumcised ones they alone were partakers of many excellent priviledges And indeed it was ordinary with them to glory in these appearances fair shews outward and fleshly priviledges Yea so much they did boast in them as that they accounted all people and nations but themselves forlorn and wretched And the preaching of salvation by Christ to the Gentiles was a thing which they much despised and stumbled at And this I conceive to be the reason of that saying in verse 13. Whether we be besides our selves it is to God Those who gloried so much in appearances they acounted the Ministers of the Gospel who preached Jesus Christ and salvation through him to the Gentiles to be mad men men besides themselves But saith he What we doe it is to God For the love of Christ constraineth us because wee thus judge that Christ died for All that is Let them not marvell why we preach Jesus Christ and the word of reconciliation to the Nations of the Gentiles Let them know that we have good reason for it A twofold mystery in the words because we thus judge that Christ died for all Nations not of the Jewes onely but of the Gentiles also And in the words thus considered there is a twofold heavenly mystery infolded First That there is no way to life and salvation for any people but through Jesus Christ onely It is not their circumcision nor being the children of Abraham nor their enjoyment of any outward priviledges though never so excellent that can commend any to
God It is not these appearances that gives men an interest in God or makes them to live in the sight of God For faith he All are dead not the Gentiles onely who had no privileges but the Jewes also who had many priviledges There is no betternesse before God in the one then the other Rom. 3.9 And there is but one way to life and glory both for Jewes and Gentiles to wit by Jesus Christ who died and rose again And this was now to take away all glorying in the flesh in appearance in outward priviledges or in any other thing That as it is written He that glorieth let him glory in the Lord. The second mystesy in the words is this to wit that Christ died for All that is for all nations or all kindreds of people not of the Jewes onely who had many outward priviledges but of the Gentiles also who had nothing at all to glory in that so the freenesse and riches of the grace of God might through the death of Christ be exceedingly magnified unto them also that so all nations of the world might enjoy life and salvation through the death of Christ This is the grace of God given to the Gentiles which hee speakes of in the next chapter and exhorts them to walk worthy of that so that ministery of reconcilation which God had committed to him and others to preach amongst them and which God had made effectuall â—o them in bringing them to Christ might in no wise be blamed And thus now they had something to answer them which gloried in appearance that is in outward and fleshly priviledges and not in heart And thus much concerning the first consideration from the words to prove that the word All in this place we are to understand as the proper meaning of it All Nations or kindreds of people not Jewes only but Gentiles also The second consideration is from those words in verse 16. Wherefore henceforth know we no man after the flesh that is time was when we knew or acknowledged men according to outward or fleshly priviledges and God did so require it Time was when we set a high esteeme upon the Circumcision the Jewes onely because they were distinguished from all others by many excellent outward priviledges But Now Jesus Christ by his death hath taken away that difference which was between them and others He was manifested for All he died for All without respect to any such differences as was once between Jew and Gentile Therefore henceforth or from this Time we make no difference between one and other we know no man according to any outward or fleshly priviledge For Christ hath laid down his life as well for the Gentiles as the Jewes whereby all such difference is Now taken away And thus from these two considerations I conclude that by the word All in this place we are to understand All nations of men or kindred of people in way of opposition to one nation or people onely All nations had now not before in point of execution a doore of life and salvation opened to them by the death of Christ And indeed there is a glorious mystery held forth to us under this consideration of the word All to wit That the grace of God was more abundantly enlarged or stretched forth by the manifestation and death of Christ then before The grace of God was now extended farre and wide vnto all Nations and kindreds of people It was now without bounds and limits enlargnig it selfe vnto the ends of the Earth without making any difference be tweene Iew and Gentile Vntill then it was limitted or bounded unto the Iewish Nation onely I say the grace of God and the way of Life and Salvation was bound vp within that compasse or corner onely and all other Nations were without Christ and without God in the World But in due time by the manifestation and death of Christ the grace of God was extended to all Nations without any difference This I conceive is that which the holy Spirit teacheth in the second verse of the next Chapter as an accomplishment of the prophesie in Esa 49.8 I have heard thee in a time accepted and in the day of Salvation have I succoured thee behold now is the accepted time behold now is the day of Salvation that is now that the Son of God hath appeared in the flesh and suffered death upon the Crosse for the sinnes of all Nations and now that the word of reconciliation is to bee preached or declared to all Nations Now is the accepted time now is the day of Salvation And he ushereth in each expression with a note of attention and admiration Behold now Behold now As if he should say mind it well and wonder at it Now there is a door of life and salvation opened to all Nations of the World And this indeed is a misery which the Scripture much speaketh of which if it be well minded and considered is of great use both to discover the unsoundnesse of that opinion of Christs dying for all persons as also to give much light to the understanding of many other Scriptures wherein we are to understand All to be meant of Nations or Kindreds of People and not of Persons I will mention a few Scriptures for many Psalm 22.27 and 67.2 3 4 7. and 72.11 17. and 117.1 Esa 45.22 and 52.10 and 56.7 Luke 2.10 30.31 and 3.5 6. John 1.7 and 12.32 33. Ephes 3.9 Titus 2.11 In these Scriptures and in many others we have this mystery held forth to us both by way of prophecie and performance to wit That the grace of God by the manifestation and death of Christ and not before is extended farre and wide to all Nations of the World Untill then it was limited and bounded by himselfe into a little corner but then it was enlarged unto all the ends of the Earth The understanding Reader will weigh things together And thus I have through the Lords helpe both cleared this Scripture from that corrupt sense and declared the true and naturall meaning therof being perswaded that what I have said herein is the mind of Christ being no wayes crossing either to the scope of the place it selfe or to any other Scripture Another Scripture propounded by them to justifie their opinion is that in Heb. The second Scripture 2.9 The words are these following But we see Iesus who was made a little lower then the Angels through the suffering of death crowned with glory and honour that he by the grace of God should taste death for every man The last clause of the verse that he by the grace of God should taste death for every man is that which they pitch upon to maintaine Christs dying or suffering for the sins of all persons even of every man Before I come to declare the meaning of this Scripture it is somthing needfull to cleare the translation it selfe In our translation the words are rendred that he by the grace
of God should taste death for every man But in the Greek they run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut gratia dei pro omnibus non proomni as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per omnia gustaret mortem that he by the grace of God should taste death for all Now before I close with the words themselves 1 Tim. 2â— 6 I shall first shew that this word all or every in Scripture is not alwayes taken generally for all persons in the world but somtimes it is to bee understood with a limitation according to the matter spoken of in each Scripture I will give a few instances for many Acts 2.44.45 They that believed sold their possessions and goods and parted them to all men as every man had need And in chapter 4.45 Distribution was made to every man according as he had neede that is to all or every one of the Disciples to all believers to all that were of the Church who had need of contribution Againe Acts 4.21 All men glorified God for that which was done that is All men in those parts All men that knew of it all them that dwelt in Jerusalem as is expressed in the 16. verse of the same chapter Againe Luke 16.16 The Kingdome of God is preached and every man presseth into it that is every man in whose heart the Lord stirreth up a holy violence every violent man as Matthew expresseth it chapt 11. verse 12. So also Heb. 8.11 All shall know me from the least to the greatest The judicious Reader will easily see that although the word all or every be expressed very generally in these Scriptures yet it is to be understoode with a limitation as in many other Scriptures also according to the matter which each Scripture speakes of Having promised this caution I will now close with the words themselves And before I declare what I conceive to be the meaning of them the clearing of the words by some reasons I will propound some reasons shewing why we cannot understand them according to their sense First I do not reade any where in Scripture that the death of Christ is called a tasting of death but sufferings bruisings woundings oppressings travellings of his soule and the like Secondly If we take the word tasting in this place for suffering then as I conceive there will be a needlesse repetition and much harshnesse in the words for then they will run thus to wit we see Iesus through the suffering of death crowned with glory and honour that he by the grace of God should suffer death minde now He suffered death that he should suffer death would not here be a needlesse repetition and much harshnesse Thirdly If we take the word tasting in this place for suffering of death then as I conceive it will follow that Christ underwent a second suffering of death to wit a suffering of death after he is crowned with glory and honour through that one and bitter suffering of death upon the crosse For the words run thus we see him through the suffering of death crowned with glory and honour that he should taste death If therefore by the tasting of death in this place we understand his suffering of death then it followes that he suffers death after he is crowned with glory and honour and this is so assur'd and false that every one will reject it Fourthly to come now to the true and naturall meaning of these words I conceive By his tasting death we are not to understand his suffering of death but an effect or fruit of his suffering of death and being crowned with glory And then we are to understand the words tasting death to be a sweetning or relishing of death a makeing of death tastefull savorie sweet usefull and gaynefull He tasted death that is he made it tastefull sweet and savory And so I say it is an effect of his suffering of death and being crowned with glory that is He through his suffering of death being crowned with glory hath according to the grace of God made death tastefull Although the word All in some Scriptures upon some occasions is to 〈◊〉 taken 〈◊〉 all persons froâ— first last yâ—â— in this 〈◊〉 Scriptureâ— it is to bâ— understood witâ— a limitatiâ— on according to the naturâ— and scopâ— of the place aâ— will be evident to the understanding Reader savorie and gainefull he hath taken out the sting and bitternesse thereof and made it sweet and wholsome And then by all in this place we are not to understand every person but those many Sons spoken of in the following verse even those whom he calls Brethren and Children to Christ in the 12 13 and 14 verses For or unto all these and every of these he by his sufferings glory hath made death tastefull savory he hath sweetned death and made it an entrance or passage unto glory for them all that as the Captain of their Salvation was made persect through sufferings so every one of them shall bee made perfect through sufferings also This I conceive is the true and naturall meaning of this Scripture and I am sure it is agreeable to other Scriptures And therefore death unto every one of Christs Brethren or Children is but a sleep a rest and a passing over as it were unto a more glorious condition which they shall enjoy with the Lord Jesus in the morning of the resurrection A third Scripture propounded by them to justifie their opinion The third Scripture is that in the 1 Tim. 2.6 The words are these following Who gave hiâ—â—self aransome for all to be testified in due time In which words as I conceive is held forth to us especially in four things First That the man Christ Jesus gave himself unto death for so we are to understand that expression he gave himself that is he gave himself unto death he gave his life he laid down his life And so it agreeth with the words of Christ in Matth. 20.28 and Mark 10.45 The Son of man came to give his life a ransome And this teacheth us the voluntary readinesse of Jesus Christ in giving himself freely to suffer death According to what he witnesseth of himself Iohn 10.18 No man taketh my life from me but I lay it down of my selfe Secondly as following upon the former The end and power of his death and that is expresly declared in these words He gave himselfe a ransome for all The death of Christ is of a ransoming redeeming saving power This is the power of it and this is the end of it Thirdly The application of it and that is implied and signified in the word for He gave himselfe a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omnibus 1 Tim. 2.6 Fourthly The reason of all this and that is To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony in due time In our translation the words are read To be testified in due time But the former reading is more a reeable to the
text and so they are read in the old translation and in the margen also of our new translation Here also the greatest difficulty lyeth in the word all They say wee are here to understand it to bee spoken universally concerning persons that is All persons I say we are to understand it generally and under another consideration The words cleared by some reasons That we cannot understand it according to their sence I shall prove from three or four reasons in the words themselves and those depending upon them The first reason is taken from the consideration of the end and power of the death of Christ the death of Christ is of a ransoming redeeming saveing power This is the power of it and this is the end of it Thus he saith himselfe of himselfe Mat. 20.28 The Sonne of man came not to be ministred unto but to minister and to give his life a ransome for many Those for whom Christ died hee ransometh them from the power of Sathan to God from death to life from captivity to liberty from darknesse to light from sinne to grace by the power of his death So he saith by Peter Ye know that ye were not redeemed Pet. 1.8.19 or ransomed with â—orruptible things but with the precious blood of Christ as of a Lambe without blemish and without spot And so it is said Heb. 9.12 By the shedding of his own blood he hath obtained eternall redemption This is the end and power of the shedding of his bloud And so hee saith also in the 15. verse That by meanes of death for the redemption of the transgressions under the first Testament that is This is the end and power of his death to ransome and redeeme us from the transgressions which the first Testament could not redeem us from Now if this be the end and power of his death to ransome redeeme or save if all those for whom he died be ransomed redeemed and saved by the power of his death then by the word all in this place we cannot understand all persons The second reason is taken from the consideration of the nature and force of the word for in this place It signifieth in this place interest or propriety and carrieth the force of an application in it He gaue himself a ransome for all that is He gave himselfe to death for the redemption and salvation of all that is All shall be certainly ransomed redeemed and saved by the power of his death In Matth. 20.28 Christ saith of himselfe The Son of Man came to give his life a ransome for many And Chapter 26.28 This is my blood of the New Testament which is shed for many for the remission of sinnes And Luke 22.20 He saith This cup is the new Testament in my blood which is shed for you Who will not acknowledge with me that the word for in these Scriptures signifieth interest and propriety and carrieth the force of an application and communication in it that is Many shall certainly and powerfully perfectly be ransomed by the power of my death Many shall certainly and perfectly enjoy remission of all their sins by the shedding of my blood for them So in this place when he saith He gave himselfe a ransome for all It signifieth All shall be certainly ransomed redeemed and saved by the power of his death And therefore this cannot agree to all persons The third reason is taken from the mediation of Christ Those for whom Christ is the ransome he is for them the Mediator also This is manifest from the connexion of these words with the former There is one Mediatour betweene God and men the man Christ Iesus who gave himselfe a ransome for all Whence it is evident that for whomsoever Christ is a ransome he is for them a Mediatour also And indeed his Mediatourship dependeth yea inseperably dependeth upon his giving himselfe to be a ransome as is manifest Heb. 9.15 Now the efficacie of his Mediatorship is to apply unto the hearts and mindes of all those for whom he shed his blood all the grace blessings and promises of the new Covenant for of that he is the Mediatour He writes his lawes in their hearts calles them to God makes them his people gives them remission of sins and the promise of an eternall inheritance Heb 8.6.10.11.12 and 9.14.15 Thus the Mediatourship and ransome do agree in one and inseperably de depend on each other And therefore this cannot agree to all persons Fourthly Because the word all in the 4. verse which hath its dependance upon the 5. and 6. verses cannot be understood to be spoken concerning all personsâ— The words are these following Who will have all men to be saved and to come to the knowledge of the truth These words are rendred absolutely He will have all men to be saved It is not said All men may or might be saved but he will have all men to be saved Now the will of God is free absolute powerfull righteous and unchangeable whatsoever he doth will he performes allwayes with full power Whence I conclude that if by all men in this place we understand all persons then it will follow that all persons shall certainly powerfully and undoubted be saved because God doth so will it But this is unagreeable to the word of truth Therefore as by all men in this 4. verse we cannot understand all persons neither so can we understand the word all in verse 6. for they depend sweetly and inseparably upon one another But we are to understand it in both places under another consideration The naturall meaning of this Scripture It is observable in another case that the same thing which by Mark. 13.13 and Luke 21.17 is rendred All men is by Mat. 24.9 rendred All nations this explaining those according to the matter in hand that is by all in these places we are to understand all degrees of men but chiefly all nations or kindreds of men not of the Iewes onely but of the Gentiles also According to what is written Is he the God of the Iewes onely is he not also of the Gentiles yes of the Gentiles also Rom. 3.29 This interpretation of this place as it is agreeable to other Scriptures so to this Scripture it selfe also The which thing is evident from the 7. verse of this chapter for when it is said in the 6. verse He gave himselfe a ransome for all he saith in the next words Whereunto I am appointed a Preacher and an Apostle a Teacher of the Gentiles in faith and verity The grace of God by the death of Christ or by the giving of himselfe to be a ransome was now or at this time magnified and manifested unto all nations of the world and now God appointed or commanded his Servants to declare remission of sins and everlasting life to all nations of the world through faith in Christ And hence it is that the giving of himselfe a ransome for all is said to be a
Testimony in due time There was a time or season which God appointed and promised for the magnifying and manifesting the exceeding riches of his grace and love in Christ Iesus unto all nations of the world Gen. 12.3 18.18 22.18 This time or seasâ—n was the manifestation and suffering of Christ in the flesh for so it is said He gave himselfe that is he gave his own life unto death At which time which is the due time here spoken of he was a testimony or a witnesse for so he is called in Scripture of the rich mercy and grace of God Esa 55.4 which was formerly promised to all nations of the world and prophesied of in the Scriptures of the Prophets to wit That the Nations of the Gentiles a people which he neither formerly knew neither did they know him should be called and redeemed by Iesus Christ Hither to also as I conceive agreeth that in Matth. 26.28 The sonne of man came to give his life a ran some for many and 26.28 This is my blood of the new Testament which is shed for many for the remission of sins Vntill Christ gave his own life and shed his own blood there was but a few ransomed or redeemed even a few as it were out of one nation or corner of the world a few in comparison of after times But when he gave himselfe laid downe his own life shed his own blood the end and power of this was to ransome or redeeme or save many even many out of all nations and kindreds of the world many in comparison of former times This was the end and power and fruit of his owne death and the shedding of his own blood even the redemption and salvation of many I say many out of all nations of the world many in comparison of former times And thus these Scriptures do sweetly agree together This that I have said I conceive is the true and naturall meaning of this Scripture as if the Apostle should thus have said God our Saviour will have all Nations of men to be saved through the knowledge of Iesus Christ for there is one Mediatour betweene God and men the man Christ Iesus who gaue his life a ransome for the salvation of all nations of the World to be a testimony of the exceeding grace of God formerly promised by Iesus Christ Whereunto I am appointed a Preacher and an Apostle a teacher of the Gentiles that they should know and enjoy the benefit of this mystery which hath heene hidden from former ages and generations And this is directly agreeing with that which is written Rom. 16.25.26 where he saith That the preaching of Iesus Christ is now according to the Commandement of the everlasting God made knowne to all Nations for the obedience of Faith Marke it It is now made manifest to all Nations for the obedience of Faith Thus as J conceive I have layd open the mind of God in this Scripture whereby I have cleared it from that corrupt sence which they put upon it A fourth Scripture propounded by them is Esaias 53.6 The 4th Scripture All wee like Sheepe have gone astray we have turned every one to his owne way and the Lord hath laid on him the iniquity of vs all By All in this Scripture they vnderstand all persons from first to last I shall from the words themselves clearely prove that we are to vnderstand the word All in this place vnder another consideration according to the matter in hand It is to be minded that the word All in this Scripture is conjoyned with We and Vs All we All Vs All we have gone astray and the Lord hath laid on him the iniquity of us all That is he hath laid on him the iniquity of all we or all us who doe enjoy peace with God through him and are healed by him as it is plainly expressed in the words before going The chastisement of our peace was upon him and by his stripes we are healed that is We are healed of our backslidings of our goings astray of our turnings away from God We are now returned unto the Lord and doe enjoy peace with him through Iesus Christ And thus Peter interprets the word healing 1 Pet. 2.24.25 By whose stripes ye were healed for ye were as sheepe going astray but are now returned unto the Shepheard and Bishop of your souls He makes healing and returning unto Christ to be both one Ye are healed by his stripes that is ye are enabled by the power of the death of Christ to returne unto him These things are without doubt a sure fruit of Christs woundings bruisings stripes and chastisements for our sins to wit our peace with God through him and healing by him And this is most sweetly in a Propheticall way set forth by the Prophet Hosea 6.1.2 Come let us returne unto the Lord for he hath torne and he will heale us he hath smitten and he will bind us up c. These words are certainely a prophecie of the death and resurrection of Iesus Christ wherein is declared that he was torne and smitten for our sinnes that we might vndoubtedly and powerfully receive healing and binding up by him And therefore the words are set downe by way of promise He will heale us and he will bind us up And this grace of his to us is the very ground and cause of our returning to him for so the words are to be vnderstood Come and let us returne to the Lord for he will heale us and he will binde us up We may no thinke that our returning to the Lord is the cause of our healing but our being healed and bound up by the wounds of Christ for us is the cause of our returning to God Yea our returning to the Lord is no other thing but our being healed by the stripes of Christ From what hath beene said it is cleare that all those for whom Christ was bruised wounded and chastised are such who are in time healed by him and doe enjoy peace with God through him for his stripes doe powerfully bring forth healing that is repentance or turning to the Lord unto all those for whom he did beare the same The very end and power of the sufferings of Christ for us is to bring us to God 1 Pet. 3.18 O how full of power life vertue and healing are the stripes of Christ There was never a stripe of Christ but is of a healing nature Now how those things will agree to all persons as they would have it I leave to the consideration of the understanding Reader Another thing I desire to observe from the words to wit whereas Esaias saith God hath laid on him the iniquity of us all Peter speaking of the same place saith He bare our iniquities both which have indeed one meaning the latter explaining the former And truely the words are of great force He bare our iniquities he did not shrinke or faint under them or beare them to the halves
but he bare them that is he bare them strongly fully powerfully vntill the worke was done vntill he was a conquerour over them all in our behalfe that we might be enabled to die to sinne and live to righteousnesse This is indeed the fruit of Christs powerfull bearing of our sinnes as the holy Spirit witnesseth 1 Pet. 2.24.25 Now how these things can agree to all persons let the vnderstanding Reader judge I doe therefore conclude as before that by all in this Scripture we are to vnderstand all we all us that is all we who doe enjoy peace with God through him all us who are healed by him And thus the word all is to be vnderstood in Rom. 8.32 He that spared not his owne Sonne but delivered him up to death for us all marke it for us all that is us all who are called by him and justified by him as the two former verses doe clearly teach And thus the word all is to be vnderstood although vpon another occasion in Gal. 4.26 Ierasalem which is above is free which is the Mother of us all that is us all who are the children of God believers in Iesus Christ Thus much for the opening of that Scripture A fifth Scripture propounded by them to Iustifie their opinion The fifth Scripture is that in Iohn 1.29 Behold the Lambe of God which taketh away the sinnes of the world Now that I may as the Lord helpeth me discover the mind of God in this Scripture and cleare it from that corrupt sence which they put upon it I will first shew in what severall respects or acceptations the word World is taken in the Scripture because herein lyeth the chiefe difference between us and then make application to the thing in hand The divers acceptations in which the word World is taken in Scripture I conceive may be all comprehended under these following First somtimes it is taken that very often for that round compasse of the Earth with the inhabitants thereof especially mankind which God created and fashioned in the beginning and hath renewed and governed from time to time Psal 24.1 and 50.12 Into this World Christ came and out of this world after he done the will of his Father hee ascended againe to sit at the right hand of his Father Secondly The word World is somtimes taken for a part of the World onely and yet in a generall tearm is called the World Iohn 12.19 Acts 19.27 Thirdly It is sometimes taken and that but seldome in the Scripture but oftentimes in our ordinary speech for a great number or quantity of any thing Iames 3.6 Fourthly It is sometimes taken and that very often in Scripture for the fading joyes pleasures riches honours and liberties which are here below as also for sinfull customes evill manners ungodly workes worldly doctrines and lusts as they stand in opposition to those joyes riches and honours which are above and those wayes workes and doctrines which are according to the will of God Rom. 12.2 Gal. 6.14 Iames 1. last 1 Ioh. 2.15 16 17. Fifthly It is sometimes taken for worldly or ungodly men as they stand in opposition to holy and godly men the called and beloved ones of God Mat. 18.7 Iohn 15.18 19. and 17 9 14 16. 1 Iohn 3 13. Rev. 11.9 and 13.3 compared with vers 8. Sixthly The word world is somtimes taken for the Nation of the Gentiles who in Scripture are called the world in way of opposition to the Icwish Nation who alone were the Church of God untill the wall of partition was broken down by the death of Christ This is cleare from what is written in Rom. 11.12 If the fall of them that is of the Iewes be the riches of the world and the deminishing of them the riches of the Gentiles And again vers 15. If the casting away of them be the reconciling of the world In this Scripture it is most evident that the Nation of the Gentiles are called the world as standing in opposition to the Iewish Church And thus also we are to understand the words of Christ in Iohn 17.21 23. where he prayeth That the world may beleeve that the Father sent him and that the Father loved them as he loved him And in Luke 12.30 compared with Matth. 6.32 It is manifest That the Gentiles are called the Nations of the world Thus much also the Apostle teacheth in Ephes 2.11.12 In time past saith he ye were Gentiles in the flesh called the uncircumcision in way of opposition to that which is called the circumcision in the flesh made by hands And at that time saith he ye were without Christ being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Doth not he here teach so much That there was a time when the Gentiles were called the world or the uncircumcision in way of opposition to the Iewish Church who were called the circumcision of the flesh and enjoyed many great and glorious priviledges Seventhly The word world is sometimes taken for all Nations of people Iewes and Gentiles as standing in way of opposition to one nation of people only Mat. 24.14 Mark 14 9. and 16.15 Lastly it is somtimes taken for the world to come in way of opposition to this present world Ephes 1.21 Heb. 2.5 and 6.5 And having thus farre made entrance into the matter I will now proceed to the consideration of the Scripture in hand Ioh. 1.29 Behold the Lambe of God which taketh away the sinne of the world By world here they understand all persons or all men and women from first to last Before I come to give the true and naturall meaning of this Scripture I shall first shew one or two Reasons from the words themselves to cleere them from the corrupt sence which they put upon them The first reason is taken from the consideration of these words taketh away He taketh away the siune of the world The opening of this Scripture The words are exceeding cleere and full and of great force He doth not say It is probable or it is possible he may take them away but he taketh them away that is He certainly fully freely perfectly powerfully and for ever taketh them away And I am confident that the words take away taken away and taketh away when they are spoken of things done or to be done do alwayes signifie in Scripture a perfect powerful absolute and compleat removall or taking away of things so that the things do not remain any more I could give many Scriptures to prove this but I will content my self with a few which I desire may be well noted Esa 6.7 Thine iniquity is taken away Rom. 11.27 This is my Covenant with them when I shall take away their sinnes Heb. 10.9 He taketh away the first that he may establish the second 1 Ioh. 3.5 And ye know that he was manifested to take away our sins So that in the Scripture
advocation without propitiation such a weak empty and beggarly benefit as that it goeth alone without advocation And surely those who doe understandingly know what is the end and benesit of this propitiation and under what consideration Jesus Christ is the propitiation for sinnes to wit through faith in his blood they will acknowledge with me that all those for or to whom Jesus Christ is the propitiation he is for them an Advocate also And how this can agree to all persons or to every person in the world I leave to the consideration of the understanding Reader And having thus farre cleared the words from that corrupt sense it is needfull that I shew what is the true and naturall meaning of them I desire therefore it may be considered that this expression the whole world is diversly taken in Scripture Sometimes for the whole compasse of the earth with the creatures in it So wee are to understand that expression of Elihu in Iob. 34.13 Sometimes for the glory riches and pleasures of this present world So it is taken in Math. 16.26 Mark 8.36 Luke 9.25 Sometimes for the generality of all Nations as standing in opposition to a little or small number amongst them So it is to bee taken in Rev. 12.9.10 and 11. verses compared together And chapt 16.14 1 John 5.19 In these Scriptures the generality of people of all nations of the world as wicked and ungodly doe stand in opposition to the little or small number of beleevers among them Sometimes this expression the whole world is taken for all nations and kindreds of people as standing in opposition to one nation or kindred of people onely So it is taken Matth. 26.13 Mark 14.9 Rom. 1.8 And so wee are to understand that of Mark 16.15 Goe yee into all the world and preach the Gospel unto every creature that is Goe yee amongst all nations and kindreds The natual meanâ—ng of the vvords and tongues and people and preach the Gospel to them And thus by the whole world in this place of Iohn we are to understand all nations kindreds of the world as standing in opposition to one corner or one part or one nation of the world onely This then is the meaning to wit Iesus Christ the righteous who is our advocate with the Father he is the propitiation or reconciliation for our sinnes It is well knowne that Iohn did nextly vvrite unto the beleevers amongst the Ievvs A tvvofold mystery in the vvords who amongst the Jewish nation doe beleeve in him unto righteousnesse and not for ours onely but also he is the propitiation or reconciliation for the sinnes of those who amongst all nations of the whole world do and shall hereafter beleeve in him unto righteousnesse The words thus considered doe hold forth unto us a two-fold glorious mystery to wit First That there is no remission of sinnes reconciliation or redemption but onely through faith in the blood of Christ which cleanseth us from all sinne This is the meaning of that place in Rom. 3.25 God hath set forth his Son to be a propitiation through faith in his blood And so it stands in opposition to the Law of works which saith on this wise The man that doth these things shall live by them This indeed is a glorious mystery which is the summe of the Gospel Jesus Christ is the propitiation or reconciliation through faith in his blood Neither is there any remission of sins reconciliation or redemption but onely through faith in the blood of Jesus Christ Secondly that the grace of God by the death of Christ is more abundantly enlarged and stretched forth then in former ages and generations Untill the death of Christ that which was revealed which was in figures and shadowes was limited and bounded unto the Jewish nation onely as it were in a corner of the world but in these after ages and generations by the death of Christ it was enlarged and extended unto all nations of the world And this is the meaning of that place in the fourth chapter of this Epistle v. 14. We have seen and doe testifie that the Father sent the Sonne the Saviour of the world Where it is to bee noted â—hat the saving redeeming or reconâ—iling of the world that is the maâ—ifestation of the rich love grace of God to the nations of the Gentiles in giving remission of sins salvation to them by Jesus Christ doth directly and properly belong to the Father's sending of his Sonne Wee have seene and doe testifie that the Father sent â—his Sonne the Saviour of the world This is indeed a glorious mystery And thus Jesus Christ the rignteous is the propitiation reconcihation or redemption for the full and perfect remission of the sinnes of the whole world And thus the whole world without any difference shall have remission of sins and everlasting life through faith in the blood of Christ Now judge thou understanding Reader whether this that I have said be not agreeable both to this Scripture in hand and many others also Another Scripture propounded by them is that in John 6.51 The 8th Scripture The words are these following The bread that I will give is my flesh which I will give for the life of the World By World here they understand as before all persons or every man and woman in the world I shall propound one or two reasons from these words The cleating of the vvords by reasons and those before-going to cleere them from that corrupt sence which they put upon them First I desire the Reader warily to observe that whereas it is said in this verse I will give my flesh for the life of the world It is said above in the 33. verse The bread of God is he which cometh down from Heaven and giveth life VNTO the World So that to be life for the world it is to be life unto the world in Christs meaning Secondly if any shall doubt what life is here meant Let them know that it is no other then everlasting life or life for ever as it is expressed in the 47 and 51. verses I therefore conclude That if Christ thus give himself to be life for the world that is to be everlasting life unto the world we cannot understand that by the world in this place is meant all persons The naturall meaning of them or every person in the world But by world in this place we are to understand as I conceive the Nations of the Gentiles who are here called the world and in other places the Heathen the uncircumcision as standing in opposition unto the Jewish Church who alone in their times had the enjoyment of many glorious priviledges And thus there is a glorious mystery held forth in these words A mystery in them to wit That Manna as all other things also which were for the time present shadowes figures of Christ was appropriated by God unto the Jewish Nation only And therefore they
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
are to understand the Nations of the Gentiles and by the word now in this place we are to understand the time of his personall death or lifting up upon the Crosse This then is the meaning to wit Now that I am ready to be offered up upon the Crosse Now is the judgement righteousnesse deliverance or solvation of this world that is of the Gentile nations This is a glorious mysterie And so it is sweetly and fully agreeing to what was before prophesied by Esa 42.1 I have put my Spirit upon him he shall bring forth judgement that is salvation to the Gentiles And so it is expressed by Christ himselfe Mat. 12.18 I will put my Spirit upon him and he shall shew judgement to the Gentiles And verse 21. And in his Name shall the Gentiles trust minde it what was before prophesied is now fulfilled Now is the judgement of this world Now shall the Prince of this world be cast out Thirdly as yet depending upon what before goeth He saith in verse 32 And I if I be lifted up from the earth will draw all men to me This he speake signifying what death he should dye that is By the power of my death upon the Crosse I will draw all Nations of men to me to be saved through faith in me I desire the Reader to lay these things together and then to judge whether my interpretation of the 47. verse be not agreeable to the mind of God And whereas it is said in the former part of the vers if any man heare my words and believe not I judge him not the meaning is I doe not now judge him I do not now sit upon my Tribunall to execute vengeance that is reserved unto another time or day as it is expreslly said in the next verse The word that I have spoken the same shall judge him in the last day Thus much for this Scripture Another Scripture propounded by them is The Eleventh Scripture 2 Cor. 5.19.21 The words are these following God was in Christ reconciling the world to himselfe not imputing their trespasses unto them and hath committed to us the word of recenciliation For he hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him By world in this place they understand as before all persons or every person in the world In way of answer to which The 〈◊〉 clearing of the vvords reasons I shal declare two reasons from the words themselves to cleare them from that corrupt sense The first reason is taken from the consideration of the time of which the holy Spirit here speaks where he saith God was in Christ reconciling the world to himselfe The time I conceive of which the holy Spirit here speaks is the actuall or reall manifestation and suffering of Christ in the flesh I mean his personall death or the offering up of his owne body unto death upon the tree Is it not manifest that hee speakes of this death in the 14. and 15. verses of this chapter which words I have before opened where he saith That Christ DIED for all And these words have their dependance upon those It is true indeed in respect of purpose he died before the foundation of the world 1 Pet. 1.20 In respect of promise he died from the foundation of the world Rev. 13.8 In respect of divers shadowes and figures which were appropriate onely to the Jewish nation he died all along under that dispensation Heb. 9.7 8 9 10 But his personall manifestation and death was once in the end of the world Heb. 9.26 And indeed his personall manifestation and death as it was more wonderfull glorious and mysticall in respect of the declaration of the wisdome power and grace of God which did more wonderfully shine forth in it then either the promise or shadowes of his death So it was more wonderfull and glorious then those in respect of the power and fruit of it also His death in promise was exceeding glorious his death in shadowes was very glorious also for the time present but not so glorious fruitfull and powerfull as his personall death which did excell in glory The power and fruit of this was the breaking down of the partition wall which was betweene Jewes and Gentiles it was the bringing of life and salvation unto all nations of the world This I conceive 〈◊〉 the meaning of that saying in John â—2 24 Except a corn of wheat fall inâ—o the ground and die it abideth alone â—ut if it die it bringeth forth much fruit His own death brought forth much fruit And to this purpose is â—hat also in the 32. and 33. verses And I if I be lifted up from the earth will draw all men to me This he spake signifying what death hee should die From whence it appeares That his â—ersonall death was marvellous powerfull to bring forth abundance of fruit even so much as the drawing of all men that is all nations of men to the knowledge of himselfe and the enjoyment of salvation through him For as the personall manifestation and death of Christ was a wonderfull gloâ—us new thing a great mystery Esa 43.18.19 Jer. 31.22 1 Tim. 3.16 So the power and fruit of it is a new 〈◊〉 wonderfull thing also such as never before was heard of This is that which was foretold by the Prophet Esa 43.18 19 20. Behold I will do a new thing now it shall spring forth shall ye not know it I will even make a way in the Wildernesse and rivers in the desert The beast of the field shalâ— honour me the Dragons and the Owles because I give waters in the Wildernesse rivers in the Desert to give drink to my people my chosen Mind the mystery of the words and you wil see so much held forth in them as I alledge them for to wit the bringing in or the saving of Beasts Dragons Owles that is the Gentiles who are here likened to such wild creaturs and that not onely or simply in respect of their naturall estate but comparatively also as in opposition to the Jewish Church as being not owned or regarded or honored with any lawes or ordinances concerning Christ but cast out as it were into a wilde hopelesse condition without lawes without government without priviledges even like wilde beasts Owles and Dragons I say in these words is prophetically held forth to us the bringing in and the saving of these wilde brutish hopelesse fierce wretched people by the glorious and wonderfull power of the death of Christ This very same thing also is foretold in the 42. chapter oftnis Prophefie verse 9. to 17 the consideration of which I leave to the understanding Reader The same thing I conceve is chiefly aimed at by the holy Spirit in this Scripture we have now in hand It is said in the 17. verse Old things are past away behold all things are become new that is old figures and shadows and such like
things are past away and God hath now wrought new things he hath given his own Son to die that is new and in the death of Christ hee hath reconciled the world to himselfe that is new also even such a thing as never before was in being untill the Son of God suffered in the flesh Thus I have with what brevity and plainnesse I could declared the time of which the holy Spirit here speakes of when he saith God was in Christ reconciling the world to himselfe that is when Christ suffered in the flesh when he died personally Then I say Then God was in Christ reconciling the world to himselfe Hence I conclude that by the world in this Scripture we can in no wise understand all persons or every person in the world from first to last The second reason for the clearing of the words from that corrupt sense is taken from the consideration of the Nature of this reconciliation which is here spoken of This reconciliation of the world unto himselfe is no other thing then the remission of all their sinnes through faith in Christ It is no lesse then making them the righteousnesse of God by Jesus Christ And therefore when he saith in this place That Cod was in Christ reconciling the world unto himselfe hee saith in the very next words not imputing their trespasses unto them Now according to this Scripture not to have sin imputed it is to be truly blessed And therefore the very same thing which David in the 32. Psalme calleth the not imputing of sinne Paul in Rom. call-leth the imputing of righteousnesse through faith in Christ. Rom. 4.11.22.23.24 Iames â—â— 23 And so farr as I know we never reade of the not imputing of sinne or the imputing of righteousnesse but onely through faith in Christ So that when it is said God imputed not their sins to them we understand that he imputed the righteousnesse of Christ to them through faith in him or that they were made righteous through faith in Christ And so it agreeth with that in the 21. verse where it is said He was made sin for us that we might be made the righteousnesse of God in him that is we who believe in Christ for he speakes of himselfe and other helievers are made the righteousnesse of God in him And thus God was in Christ that is in the death of Christ reconciling the world unto himselfe not imputing their trespasses unto them that is giving them the remission of all their sins and putting them into a condition of perfect righteousnesse and true blessednesse through faith in Christ Of this power indeede was the personal I death of the Son of God thus to reconcile the world unto God and this power of his death hath run along ever since in all ages in the ministry of the Gospel untill this time and so shall do untill this mystery of the Gospel be finished Now if the time and the nature of this reconciliation be well considered And if we rightly understand what the holy Spirit meaneth when he saith God was in Christ reconciling the world unto himselfe We can by no meanes understand the world in this place to signifie all persons or every person in the world from first to last But by world in this place we are to understand the Gentiles who by the power of the death of Christ and not untill then except some first fruits were reconciled to God through faith in him This then is the summe and meaning of thse words to wit God was in Christ that is in the death of Christ reconciling the world that is the Gentiles unto himselfe not imputing their trespasses unto them that is giving them remission of all their sins and putting them into a condition of perfect righteousnesse and true blessednesse through faith in Christ wrought in them by the power of God in the miâ—istry of reconciliation And thus as I conceive this Scripture agreeth most sweetly with that in Rom. 11.11.12.13 14 15. In which place the Gentiles are called the world as standing in opposition to Israel according to the flesh This world is said to be reconciled The time of this reconciliation is upon the stumbling of the Jewes at Jesus Christ crucified and the preaching of Jesus Christ crucified unto the Gentiles The nature of this reconciliation of the Gentiles is no lesse then salvation through faith in Christ all which the understanding Reader will finde out in the perusuall of this Scripture And thus the words of God do most sweetly accord with one another Thus much for this Scripture Another Scripture propounded by them is Heb. 9.26 The twelfth Scripture The words are these following But now once in the end of the world hath he appeared to put away sin by the sacrifice of himselfe â—he meaning of it The sum of which words is this to wit that Jesus Christ did appeare in the end of the world perfectly and powerfully to put away or take away sinne by that once giving of himselfe a sacrifice for sinne This indeede is a certaine truth but that he did so for all persons in the world from first to last this Scripture doth not affirme In the 28. verse it is said He was once offered to beare the sins of many that is perfectly and powerfully to take them away from them in respect of the merit and Lording power of them Therefore minde it whensoever you reade in Scripture that Christ doth beare sins take away sins or put away sins We are to understand no lesse then the perfect and powerfull takeing away of all sins both in respect of the merit and captivating power of them by the application of the vertue and power of his death unto them And I am sure this cannot be understood of all persons in the world I shall say no more concerning this Scripture because the words are cleare in themselves Another Scripture propounded by them is Luke 2.30.31 32. The thiâ— teenth Scripture The words are these following Mine eyes have seene thy salvation which thou hast prepared before the face of all people A light to lighten the Gentiles and the glory of thy people Israel By all people as it is expressed in the 31. verse they understand it seemes all persons or every person in the world from first to last But doubtlesse by all people The meaning of it we are to understand in this place all nations of people or kindreds of people as standing in opposition to one nation or kindred of people onely And those words in the 32. verse will cleare this interpretation for those which he calleth all people in the former verse he calleth the Gentiles and thy people Israel in this verse that is not thy people Israel onely but the people of the Gentiles also that is All nations of people whatsoever And it is usuall in the Scripture to mention all people when as all nations and not all persons is understood â— Read
Psalm 67. throughout Rom. 15.11 Reade Psalm 67. throughout Rom. 15.11 In this place of Luke then I conceive the holy spirit doth teach us thus much to wit that the exceeding riches of the grace of God was now ready to be magnified and manifested to all nations of people not to Israel onely but to the Gentiles also in bringing light and salvation and glory to them by the death of Christ This is that which was foretold by the Prophet Esa 42.6.7 I will give thee for a Covenant of the people for a light of the Gentiles To open the blinde eyes to bring out the prisoners from the prison and them that sit in darknesse out of the prison house And chapter 49.6 And he said It is a light thing that thou shouldest be my servant to raise up the tribes of Iacob and to restore the dissolations of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation to the end of the earch This latter Scripture doth agree almost word for word with that place of Luke And this is the summe to wit That God formerly promised and hath now performed to magnifie and manifest the exceeding riches of his grace to all nations of people without any difference in bringing or giving light salvation and glory to them by the manifestation and suffering of Christ in the flesh The which mystery was not in being untill the time appointed of Christs personall manifestation and suffering in the flesh These things being well considered it will be manifest to the understanding Reader that it is a perverting and darking of this Scripture to conclude from hence that Jesus Christ died or suffered for the sins of all persons or every person from first to last Another Scripture propounded by them is â—he fourâ—centh â—cripture Iohn 11.50.51 52. The words are these following Ye consider not that it is expedient that one man should die for the people and that the whole nation perish not And this he spake not of himselfe but being high Priest that yeere he prophesied that Iesus should die for that nation And not for that nation onely but that he should gather together in one the children of God that were scattered abroad Wherefore they alledge this Scripture to justifie their opinion I know not I shall briefly discover what I conceive to be the minde of God in it â—he â—eaning of it The 51. and 52. verses do interpret the 50. â—ow myâ—â—eries in â—â—e words verse In which two verses there are two great mysteries declared by way of prophesie to wit First that Jesus Christ should die for all nations of people â—oth Jewes and Gentiles for when he saith in the 51. verse That he should die for that nation he meaneth the Jewish nation And when he saith in the following verse And not for that nation onely but that he should gather together in one the children of God that were scattered abroad he meaneth the outcast Gentiles for such a scattered dispersed outcast hopelesse people were they as I have before proved untill they were gathered to the Lord and into the fellowship of his body by the death of Christ And if any shall aske why they are here called the children of God I answer They are so called in this place as I conceive not according to what they were for present as though they were the children of God before they were gathered unto him by the power of the death of Christ but according to what they should be hereafter as a blessed fruite flowing from the power of the death of Christ And so we are to understand as I conceive those words of Christ in Iohn 10.15.16 and those of Paul Ephes 5.25 The second mystery declared in these words is the glorious saving power of the death of Christ for when he saith in the 51. verse That he should die for that nation he meaneth that he should save them that he should bring them to God that they perish not And the words following do teach so much for he there saith And not for that nation onely but that he should gather together in one the children of God that are scattered abroad The force of the words lyeth in that expression of gathering together whereby we are taught that such is the glorious and saving power of the death of Christ to gather together scattered and lost and out-cast ones And we are here further taught That to die for them and to gather them together in one is one and the same thing as is plaine by comparing the 51. and 52. verses together So that in the Scripture sense to die for them it is to save them it is to bring them to God it is to gather them from their scattered lost estate into an Estate of fellowship with God and one with another in him For it is impossible to separate betweene Christs dying for lost men and his gathering of lost men to God by the power of his death This Scripture being thus cleared is of sweet consideration but in no wise tending to justifie their opinion Two other Scriptures The two last Scriâ— tures propounded by them are Acts 13.47 Esa 46 9. I put both these together because in summe they are both one The one set down by way of prophesie the other by way of performance The words in Esaias are these following I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the Earth In the Acts the words are I have set thee to be a light of the Gentiles that thou shouldest be for salvation unto the ends of the Earth I shall briefly open the words and then it will appear how unfitly they urge them to justifie their opinion I have set thee or given thee speaking concerning Christ to be a light to or of the Gentiles that is Thou shalt be a light in them revealing in them and giving to them remission of sinnes salvation life everlasting through faith in Christ Thou shalt cause the light of the glorious Gospell of Christ to shine into their hearts I have before proved and so much is taught in the words now in hand that untill the death of Christ the Gentiles did wholly sit in darknesse being denied of God all those Lawes Ordinances Oracles Priviledges Miracles which the Jewes enjoyed by the appointment of God as so many meanes whereby Christ did gloriously for the time present shine forth among them But now â—om 5.15 as it is written To whom he was not spoken of they shall see and they that have not heard shall understand So that the people which sate in darknesse saw great light and unto them which sate in the region and shadow of death light did spring forth And whereas it is said in the next words That thou shouldest be for â—alvation unto the ends of the earth These words doe justifie the interpretation of the former
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
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
Christ bee not given to all yet this hinders not but that he suffered for all and this appeares say they in that some for whom hee is given doe deny him To confirm this they alledge 2 Pet. 1.1 Matth. 21.42 Iohn 1.11 These things are expressed by them in the 15 16 17 18 19. lines of page 12. In answer to which Answ first let the Reader take notice how they mistake in putting faith before Christ There are their own words To whomsoever God giveth faith and so Christ And again To them he gives with that faith and that Christ And again Although Faith and Christ be not given to all Now certainly here is a great mistake in putting Faith before Christ But concerning this I will onely say thus much That God in giving Christ into the heart of any man gives him faith to receive him or beleeve in him Secondly whereas they say It appeares hee suffered for all because some for whom he is given doe deny him I will prove their Argument it selfe according to their sense to be unsound and then their conclusion from it will further appeare to be unsound also Their Argument is this That some for whom Christ is given do deny him This they would prove from 2 Pet. 2.1 Math. 21.42 Iohn 1.11 that of Pet. seems the most strong for them where the Apostle saith There were false Prophets also among the people even as there shall bee false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them They take much hold of these words of Peter They deny the Lord that bought them Concerning which Scripture in way of answer and resolution First I say that this Scripture in it selfe and being rightly understood is most holy spirituall and pretious Secondly I say that all those whom Christ the Lord buyeth or redeemeth he redeemeth them perfectly and for ever and not one of his redeemed ones shall thus deny him or be denied by him but shall be enabled to owne him and shall be owned by him unto everlasting Psal 107.2 and 111.9 and 130.7.8 Heb. 10.38 39. And therefore when Peter here saith They deny the Lord that bought them hee doth not mean that such persons are really and in truth the redeemed or bought ones of the Lord Christ for that were to crosse the truth of the Scriptures and the nature power and end of the redemption of the Lord Christ But thirdly he meaneth that these persons here spoken of are bought or redeemed in point of profession not in truth and reallity that is they do for a time and it may be for a long time professe themselves to be the bought or redeemed ones of the Lord Christ they are such as are much enlightned and know much concerning the way of righteousnesse concerning the Lord and Saviour Jesus Christ concerning his death and shedding of his pretious blood they doe for a time make shew to be washed and cleansed from the sinnes and pollutions of the world and to cast up all such unclean wayes like a filthy vomit and they make large profession of receiving the Commandements of God and walking in the wayes of righteousnesse and in respect of profession they seeme to be living trees and such as bring forth much fruit of knowledge obedience and righteousnesse and upon a profession of knowledge and holinesse they desire to joyn themselves with the Saints and are received by them into the fellowship of the body walking with them in the ordinances and worship of the House of God In a word they are very Saint-like in profession making a large confession of Jesus Christ professing themselves to bee the bought or redeemed ones of the Lord Christ But after some time having not the faith nor love of Christ within them having no root in themselves or having not the root of the matter in them in time of triall and through covetousnesse for the love of gain or of the wages of unrighteousnesse they turne from the holy commandement they forsake the wayes of truth and holinesse all their former fruit of righteousnesse love and obedience now withereth and they now appeare to be indeed rotten and dead trees whatsoever profession of life and fruitfulnesse they formerly made they now turn again like the Dog to their voâ—it like the sow that was washed â—o their wallowing in the mire of sin â—nd are like men that have forgotâ—en that they were once washed and â—urged as they once professed to be â—e from their old wayes of sinne â—nd uncleannesse they scarce remember what a profession of righteousnesse they once made but return with greedinesse to licke up their old â—omit and to wallow in the mire of â—nne again and whatsoever esteem â—hey did formerly professe to have â—f the grace of God they now make â—o other use of it but to encourage â—hem on in wayes of wickednesse â—nd though they did once walke like â—aints yet now they make it manifest before all men that they never had a Saints heart but were then inwardly dogs and swine even when they did outwardly walk like Saints Such a one in some respects was Judas of whom the Scripture saith he was guide to them that tooke Jesus Acts 1.16.17.18 In a word whereas they did once make a flourishing confession of Christ and diâ— once professe Christ to be their Lonâ— and Saviour and themselves to bâ— the Servants and redeemed ones oâ— Christ they do now deny him anâ— dishonour him and walk altogether contrary to the love and obedience of the Lord Christ And by reason 〈◊〉 these and such as these it hath beeâ— and is that the way of truth is evâ—â— spoken of And thus I have sheweâ— in what respects and under what câ—â—sideration these men are said to be thâ— bought or redeemed ones of the Loâ—â— Christ to wit not in truth and reaâ—ty as though it were indeed so bâ— in point of profession they did prâ—fesse themselves to be so And thoâ— whom the Lord doth teach to reâ— with understanding will easily understand in the perusall of this whole second chapter that which I have said herein is the very minde of God Hitherto also is agreeable many other Scriptures 2 Pet. 1.9 1 Tim. 4.1.2 and 3.4.5 Heb. 10.25 26 27 28.38.39 Acts 20.30 Jude 4. to the 20. And amongst the rest consider wearily that in Acts 20.30 Where Paul speaking to the Church of Ephesus he saith Of your own selves marke that expression Of your own selves Or from amongst your own company shall men arise speaking perverse things to draw away disciples after them And consider also that of Jude in verse 12. where he speaking of the same men of whom Peter speakes who deny the Lord Jesus as is manifest verse 4. he saith in the latter end of that verse They are trees whose fruit withereth without fruite twice dead plucked up by the roots that is In respect of their naturall estate as fallen in Adam they were dead
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