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
so it agrees with that in Rom 4.5 Hee justifyeth the vngodly There meaning is When we were without strength and altogether vngodly ones Chtist dyed for us It is spoken of those who enjoy the riches and benefit of his death that is He by the price and power oâ— his death hath redeemed us justified us saved us and set us in an estate of blessednesse before God through faith in him and all this when wâ— were altogether vngodly and without strength And that which followeth in the 8.9.10.11 verses will justifie this interpretation saith he Herein iâ— the exceeding greatnesse of Gods love towards us in that while we were sinners vngodly Christ dyed for us that is We are in our selves before God justified by his death or blood-shedding for so it is said in verse 9. VVe are now justified by his blood And then followes an accompanying glorious fruit of this our justification We shall be saved from wrath through him And then great joy arising from the enjoyment of this blessednesse in Christ We joy in God through our Lord Iesus Christ And thus these things doe sweetly depend upon each other And wheras he alledgeth the 15. verse I conceive it doth rightly and excellently hold forth thus much to wit That the grace of God and the gift by grace which is by one man IESUS CHRIST is much more and hath abounded much more unto many then that one offence of that one man Adam which brought death unto them for saith he The judgement was by One sinne unto condemnation but this grace of God and gift by grace is of many offences unto justification Marke the abundance of this grace to whom it is given It is of many offences unto justification And therefore saith he Whereas by that One offence of that One man death raigned by One Much more They which receive this abundance of grace and of the gift of righteousnesse abundance indeed for it abounds unto their justification from many offences shall raigne in life that is shall much more reign in life by One Iesus Christ This is the substance and meaning of the 15.16 and 17. verses And whereas hee further alledgeth verse 18. to prove that there is life and justification or justification of life Jn Christ for All persons for so he saith in page 23. line 7. I answer That which the Apostle still driveth at is to shew That the grace of God and the gift by grace which is by Iesus Christ hath much more abounded above the offence of the first Adam in respect of the Effect of it for saith he As by that One offence of One man judgement came upon all men unto condemnation that is It came powerfully upon them Even so by that righteousnesse of Christ alone the grace of God came upon all men unto justification of life that is It came gloriously and powerfully upon them unto justification of life And here it is to be minded how weakely and vnwarrantably hee alledgeth this Scripture to prove that there is life and justification In Christ as he saith for all persons When as it is most manifest that the Apostle in these words speaketh of those onely who are in themselves before God through faith in Christ actuall pertakers of justification of life by him And this will appeare from two reasons First From the consideration of the nature of this justification of life here mentioned It is that which in the highest degree standeth in opposition to condemnation mentioned in the same verse Iustification of life That is Righteousnesse of life remission of sinnes blessednesse salvation eternall life It is the same Iustification mentioned in Chapt. 3.24.26 Chapt. 4.5 and in the 4. verse of this Chapter also Secondly from the consideration of the application of this justification of life Vnto the persons here mentioned In verse 15. it is said This exceeding grace of God by Iesus Christ hath abounded Vnto many And in verse 16 it is said to be Vnto their Iustification And in this 18. ver it is said That the grace of God or the free gift Came upon all men Vnto Iustification of life And in verse 19. it is said That by this grace of God in Christ many shall be Made righteous And that which is chiefly to be observed is that in verse seventeene Where it is to be noted That this justification and salvation here mentioned is spoken of those onely who receive this abundance of grace and of the gift of righteousnesse which is by Iesus Christ Those who receive it that is Those to whom the Lord gives his grace and righteousnesse by Iesus Christ And therefore you shall observe that in the 15.16 and 17. verses The grace of God and righteousnesse of Christ is â— times called â— gift Which to whomsoever the Lord gives They shall reigne in life by Iesus Christ And thus in the opening of this Scripture it appereth That by All men in the latter part of this verse We can neither vnderstand all persons from first to last Neither can his distinction be justified from hence For he here speakes or such a justification of life as Commeth Vpon men or is Given Vnto them according to the grace of God in Iesus Christ And whereas he further alledgeth that in 2 Cor. 5.19 to justifie his distinction I shall cleare that in it's due place from such a sense and shall referre the Reader to what I shall there lay downe in the opening of this Scripture And whereas he further alledgeth the first of Iohn 5.10.11.12 I conceive that this Scripture teacheth us thus much to wit That he that beleeveth on the Sonne of God hath the witnesse in himselfe and beareth record to the truth of God to wit That eternall life is his gift through Jesus Christ and that this life is no way to be obtained but through faith in Christ onely And that therefore whosoever seeketh for life and salvation by his owne workes or righteousnesse or in any other thing which stands in opposition to Jesus Christ crucified and risen from the dead he makes God a Lyer because hee receiveth or beleeveth not the record which God gave of his Sonne And whereas He thinketh to strengthen his distinction by saying There is life and justification In Christ for all persons I desire the Reader to consider That these words IN CHRIST when they are spoken of or applyed unto redemption justification salvation and the like They do properly signifie By or Through Christ And hold forth unto us A reast glorious and sure Enâ—oâ—ment which those have of redemption justification and salvation in Christ of whom the things are spoken So the words are to be vnderstood in Ephes 1.7.11.13 In whom we have redemption through his blood the forgivenesse of sinnes IN whom also we have obtained an inheritance IN whom also ye were sealed with that holy Spirit of promise Who see'th not but that this is the meaning to wit Wee doe really and urely enjoy redemption
by Blood-shedding the latter by Blood-sprinkling or washing I shall make it appeare in the sequell of the Treatise that all the blood which Christ did shed is the blood of Sprinkling Whereby it will appeare how unsound in it self and how dishonorable to Christ his distinction is And as for those Scriptures to wit John 4.42 1 John 2.2 2 Cor. 5.19 1 Peter 2.24 Hebrewes 2.9 1 Timoth. 2.6 Iohn 1.29 Romans 3.24 and Hebrewes 9.14 which in his second page hee alledgeth for the proving of the former distinction I shall through the Lords helpe make it appeare in the sequell of this discourse also we are to understand them and that according to their proper meaning in another sense then he puts upon them And that they are all of them spoken of such who are partakers in themselves before God of reconciliation atonement remission of sinnes and salvation by the price and power of the death or blood-shed of Iesus Christ And wheras in pag. 22. speaking of the several ends of the death of Christ and that aptly in some things He saith that when the death of Christ in respect of that end which was for propitiation and ransome is onely mentioned as it is for all saith he so it is exprest in such generall words onely as the World all men c. And for this he alledgeth 2 Cor. 5.14.15.19 1 Tim. 2.6 Hebrew 2.9 In answer to which The Reader must consider that this Conclusion of his belongs to the first part of their distinction And as their distinction is in it selfe unsound as will be still more evident by the consequent matter So his Conclusion is vnsound also Which will appeare from what is written in Hebr. 9.28 In which Scripture mention is made of the death of Christ in respect of ransome and propitiation onely and that as a ground of faith and yet it is not exprest in such generall words as the VVorld or all Men. For it is there said Christ was once offered to beare the sins of many and unto them that looke for him shall hee appeare the second time without sinne unto salvation Mind it He was once offered to beare sinnes Here is the end of his death in respect of ransome and propitiation onely and yet it is not applyed vnto all persons but unto many And as for those 3. Scriptures alledged by him to maintaine his Conclusion I shall speake something to them in their due place And before J leave this distinction J cannot but give you to take notice That Mr. DENN in his Drag-net page 80. doth not let to affirme That Iesus Christ redeemeth all persons according to the second part of their distinction to wit In drawing them to himselfe by the workings of his Spirit in them To which purpose he alledgeth what is written in Acts 2.17 It shall come to passe in the last dayes saith God I will powre out of my Spirit upon all flesh c. This powring out of the Spirit hee saith belongeth to all persons To which I answer If wee consider First What is the matter of the promise together with the measure of it to wit The powring forth of the Spirit Secondly The Time appointed for the performance of it Jt shall come to passe in the last dayes Thirdly What is meant here by all flesh Which concerneth the persons interested in this promise Fourthly What are the effects of the performance of this promise to wit Your Sonnes and Daughters shall prophesie c. I say if we consider and understand these things It will appeare how weakely and wrongfully Mr. Denn applyeth this Scripture to this purpose And as for his following Scriptures which he alledgeth to the same purpose If he will mind and duely weigh them in their severall circumstances and expressions he may see that they hold not forth the same thing which that in the Acts doth And as for his interpretation of the words of Christ in Iohn 12.32 which are the grouÌ„d of that his discourse which he cals the Drag-net I shall in the sequel of my Treatise in opening the same words discover what an unsound sense he puts upon them Now of the things before spoken this is the summe Whensoever we read of Atonement redemption reconciliation as touching persons redeemed reconciled or saved by Jesus Christ We are to understand That it is such an Atonement reconciliation or redemption which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ Which good pleasure and grace of God was given them in Christ Iesus before the world began But is now made manifest by the appearing of Iesus Christ And is then made manifest in the hearts of those to whom Jesus Christ appeareth abolishing death and bringing life and immortality to light through the Gospel 2. Tim. 1.9.10 This that I have said may serve thus farre to cleare the truth and to discover the unsoundnesse of that distinction or rather separation which they make in the redemption of Christ And whereas Thomas Moore in the two last lines of page 23 further saith That the Scripture distinguisheth and putteth great difference between the Redemption life and Justification that is In Christ for men and the same Vpon or In men through the enjoyment of Christ And for this purpose alledgeth Rom. 3.24 and 4.24.25 and 5.6.10.11.15.18 2 Cor. 5.19 1 John 5.10.11.12 And the former of these saith he is larger then the latter I answer First I doe not find that these Scriptures doe hold forth any such distinction As for that in Rom. 3.24 Where it is said We are justified freely by his grace through the redemption that is in Christ Iesus I answer Doth he not here speake of such persons who in themselves before God are freely justified from all their sinnes by the grace of God through that redemption which is in or by Iesus Christ onely through faith in his blood that so the righteousnesse of God in Christ might be declared that he onely might appeare just and the Iustifyer of him that beleeveth in Jesus And whereas he also alledgeth Rom. 4.25 Where it is said He was delivered for our offences and raised againe for our justification Is not this also to be understood â—f that life and justification which 〈◊〉 IN MEN through faith in Christ â—rucified and risen from the dead â—or so it is applyed in Chapt. 5. ver â— And this is the meaning also of â—hat in verse 24. saith he The righâ—eousnesse of life is imputed unto those â—hat beleeve on him that raised up â—esus our Lord from the dead that â—s The righteousnesse of life is not through our owne workes though never so excellent for that is the thing he drives at but in receiving the righteousnesse of another to â—wit Jesus Christ crucifyed and risen from the dead And whereas he further alledgeth Rom. 5.6 where it is said When wee were yet without strength in due time Christ dyed for the vngodly And
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
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
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
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
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
Those whom Jesus Christ redeemeth he redeemeth them as he is a Priest a King and a Prophet These are inseperable benefits whosoever hath a part in one hath a part in all for though they must be distinguished they must not be divided And thus indeed the Son of God is a compleate Saviour and Redeemer The Scripture doth not teach us that Christ is a Redeemer or Saviour as he is a Priest onely to shed blood or to offer sacrifice but as he is a King and Prophet also applying to us the benefit of his Priesthood or bloodshed ruling ih us and teaching us the things which concern our peace It is said of Christ Thou art a Priest for ever after the order of Melchisedec And what was this Melchisedec He was first by interpretation King of righteousnesse and after that also King of Salem which was King of peace So that such a Priest Christ was a Kingly Priest a ruling Priest a teaching Priest a Priest with a Crowne upon his head and a Scepter of righteousnesse in his hand And thus indeed Christ is a perfect and complete Saviour Neither is he a Saviour to â—ey in point of Salvation otherwise then as he is a complete and perfect Saviour to them this thing Esaiah teacheth when he saith Esa 53. By his knowledge shall my righteous servont justifie many for he shall beare their iniquities Where it is evident that these to whom he is a Priest bearing their iniquities to them he is a Prophet also instructing them in the knowledge of himselfe unto justification Thus he is a Ransome a Redeemer a Saviour and no otherwise And hence it appeares that he shed not his blood for all persons neither have all a part in him as he is a Priest seeing that by his Kingly and propheticall power he doth not apply to them the benefit of his Priesthood for these are inseperable benefits those who have a part in one have a part in all and they who have not a part in all have a part in none and those who go about to divide these they divide Christ Thirdly Christ shed his blood for none but those upon whom he sprinkles the same to the purging of their conscience and the remission of their sins Neither doth the Lamb of God any otherwise take away the sins of any or redeeme any but by sprinkling his blood upon them Neither doth his blood any otherwise take away our sins but as it is sprinkled upon our conscience by the Spirit of God drawing our hearts to believe in him Neither did he shed his precious blood for any nor for any other end but for those upon whom he sprinkles the same for remission of sins This is most evident from those paternes of heavenly things under the Law For when Moses had spoken every precept according to the Law he took the blood of Calves and of Goats with water and scarlet wooll and hyssop and SPRINKLED both the booke and the people saying This is the blood of the Testament which God hath enjoyned to you Moreover HE SPRINKLED with blood both the Tabernacle and all the Vessels of the Ministery And almost all things are by the Law purged with blood that is with the sprinkling of blood and without shedding of blood that is without the sprinkling of the blood which is shed there is no remission Heb. 9.18 19 20 21 22. And in the 13. verse of the same chapter it is said That the blood of Bulls and of Goats the ashes of an Heifer SPRINKLING the uncleane did sanctifie to the purifying of the flesh And whosoever shall read with understanding what the holy Spirit witnesseth in the Scriptures Exod. 12.7.13 and 24.5 6 7 8. and 29.16.20 21. Levit. 1.5.11 and 3.2.2.8.13 and 4.6 7 17 18 25 26 30 31. and 5.9 10. and 7.2 and 8.15 18 19 23 24. and 9.12.18 and 14.6.7 and 19 17 18 19. they shall find that the people were legally cleansed by the sprinkling of blood and almost all things under the Law were purged by the sprinkling of the blood shed and without sprinkling or application of the blood shed there was no remission or atonement Now if it was necessary that the paterns of heavenly things should be thus purged to wit by the sprinkling or application of blood then without doubt the things themselves of which those was a patern are so purged also that is there is no taking away of sin no reconciliation redemption or atonement wrought for any but by the sprinkling or application of the blood of Christ upon them Hence it is that the blood of Christ is called the blood of sprinkling 1 Pet. 1.2 Heb. 12.24 Neither is it any other way of use to us neither doth it any other way speake good for us before God but as it is sprinkled upon our conscience by the power of the Spirit Therefore Esaias saith Esa 52.15 He shall SPRINKLE many Nations that is he shall sprinkle his blood upon them For that which hath not been told them shal they see and that which they have not heard stall they understand And thus indeed Christ doth redeem or purchase us with own blood Answer Neither are any persons redeemed or purchased or reconciled with the blood of Christ neither have they any part in his death or blood-shed who have not their consciences sprinkled with the blood of Christ Neither doth his blood any other way redeeme purchase reconcile or make atonement but as it is the blood of sprinkling Wherefore it is most certaine that all persons are not redeemed or reconciled by the death or blood-shed of Jesus Christ seeing he shed his blood for none but those upon whhom hee sprinkles the same to the purging of their consciences and remission of their sins His blood is the blood of sprinkling Fourehly the End of Christs death or sufferings was not to redeeme or save any by the halves but fully and for ever to redeem and save And surely the Son of Man did not faile to fulfill what was the End of his dying The Son of God did not come into the world and lay down his life to work a halfe redemption or salvation but to work a perfect redemption and salvation This is a faithfull saying and worthy of all acceptation That Jesus Christ came into the world to save sinners He doth not say Halfe to save them but to save them that is fully to save them to save them as Paul was saved for such a saving he there speakes of And Christ thus witnesseth of himselfe The Sonne of Man is come to seek and to save that which was lost that is to find out and fully to save lost sinners to save them as Zacheus was saved for such a seeking and saving he there speakes of Esa 53. And Esaias witnesseth that the very End of the travell of Christs soule was to bring forth a seed Saith he When thou shall make his soule an offering for sinne he
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