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
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
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
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