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
are to understand the Nations of the Gentiles and by the word now in this place we are to understand the time of his personall death or lifting up upon the Crosse This then is the meaning to wit Now that I am ready to be offered up upon the Crosse Now is the judgement righteousnesse deliverance or solvation of this world that is of the Gentile nations This is a glorious mysterie And so it is sweetly and fully agreeing to what was before prophesied by Esa 42.1 I have put my Spirit upon him he shall bring forth judgement that is salvation to the Gentiles And so it is expressed by Christ himselfe Mat. 12.18 I will put my Spirit upon him and he shall shew judgement to the Gentiles And verse 21. And in his Name shall the Gentiles trust minde it what was before prophesied is now fulfilled Now is the judgement of this world Now shall the Prince of this world be cast out Thirdly as yet depending upon what before goeth He saith in verse 32 And I if I be lifted up from the earth will draw all men to me This he speake signifying what death he should dye that is By the power of my death upon the Crosse I will draw all Nations of men to me to be saved through faith in me I desire the Reader to lay these things together and then to judge whether my interpretation of the 47. verse be not agreeable to the mind of God And whereas it is said in the former part of the vers if any man heare my words and believe not I judge him not the meaning is I doe not now judge him I do not now sit upon my Tribunall to execute vengeance that is reserved unto another time or day as it is expreslly said in the next verse The word that I have spoken the same shall judge him in the last day Thus much for this Scripture Another Scripture propounded by them is The Eleventh Scripture 2 Cor. 5.19.21 The words are these following God was in Christ reconciling the world to himselfe not imputing their trespasses unto them and hath committed to us the word of recenciliation For he hath made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him By world in this place they understand as before all persons or every person in the world In way of answer to which The 〈◊〉 clearing of the vvords reasons I shal declare two reasons from the words themselves to cleare them from that corrupt sense The first reason is taken from the consideration of the time of which the holy Spirit here speaks where he saith God was in Christ reconciling the world to himselfe The time I conceive of which the holy Spirit here speaks is the actuall or reall manifestation and suffering of Christ in the flesh I mean his personall death or the offering up of his owne body unto death upon the tree Is it not manifest that hee speakes of this death in the 14. and 15. verses of this chapter which words I have before opened where he saith That Christ DIED for all And these words have their dependance upon those It is true indeed in respect of purpose he died before the foundation of the world 1 Pet. 1.20 In respect of promise he died from the foundation of the world Rev. 13.8 In respect of divers shadowes and figures which were appropriate onely to the Jewish nation he died all along under that dispensation Heb. 9.7 8 9 10 But his personall manifestation and death was once in the end of the world Heb. 9.26 And indeed his personall manifestation and death as it was more wonderfull glorious and mysticall in respect of the declaration of the wisdome power and grace of God which did more wonderfully shine forth in it then either the promise or shadowes of his death So it was more wonderfull and glorious then those in respect of the power and fruit of it also His death in promise was exceeding glorious his death in shadowes was very glorious also for the time present but not so glorious fruitfull and powerfull as his personall death which did excell in glory The power and fruit of this was the breaking down of the partition wall which was betweene Jewes and Gentiles it was the bringing of life and salvation unto all nations of the world This I conceive 〈◊〉 the meaning of that saying in John â—2 24 Except a corn of wheat fall inâ—o the ground and die it abideth alone â—ut if it die it bringeth forth much fruit His own death brought forth much fruit And to this purpose is â—hat also in the 32. and 33. verses And I if I be lifted up from the earth will draw all men to me This he spake signifying what death hee should die From whence it appeares That his â—ersonall death was marvellous powerfull to bring forth abundance of fruit even so much as the drawing of all men that is all nations of men to the knowledge of himselfe and the enjoyment of salvation through him For as the personall manifestation and death of Christ was a wonderfull gloâ—us new thing a great mystery Esa 43.18.19 Jer. 31.22 1 Tim. 3.16 So the power and fruit of it is a new 〈◊〉 wonderfull thing also such as never before was heard of This is that which was foretold by the Prophet Esa 43.18 19 20. Behold I will do a new thing now it shall spring forth shall ye not know it I will even make a way in the Wildernesse and rivers in the desert The beast of the field shalâ— honour me the Dragons and the Owles because I give waters in the Wildernesse rivers in the Desert to give drink to my people my chosen Mind the mystery of the words and you wil see so much held forth in them as I alledge them for to wit the bringing in or the saving of Beasts Dragons Owles that is the Gentiles who are here likened to such wild creaturs and that not onely or simply in respect of their naturall estate but comparatively also as in opposition to the Jewish Church as being not owned or regarded or honored with any lawes or ordinances concerning Christ but cast out as it were into a wilde hopelesse condition without lawes without government without priviledges even like wilde beasts Owles and Dragons I say in these words is prophetically held forth to us the bringing in and the saving of these wilde brutish hopelesse fierce wretched people by the glorious and wonderfull power of the death of Christ This very same thing also is foretold in the 42. chapter oftnis Prophefie verse 9. to 17 the consideration of which I leave to the understanding Reader The same thing I conceve is chiefly aimed at by the holy Spirit in this Scripture we have now in hand It is said in the 17. verse Old things are past away behold all things are become new that is old figures and shadows and such like
by Blood-shedding the latter by Blood-sprinkling or washing I shall make it appeare in the sequell of the Treatise that all the blood which Christ did shed is the blood of Sprinkling Whereby it will appeare how unsound in it self and how dishonorable to Christ his distinction is And as for those Scriptures to wit John 4.42 1 John 2.2 2 Cor. 5.19 1 Peter 2.24 Hebrewes 2.9 1 Timoth. 2.6 Iohn 1.29 Romans 3.24 and Hebrewes 9.14 which in his second page hee alledgeth for the proving of the former distinction I shall through the Lords helpe make it appeare in the sequell of this discourse also we are to understand them and that according to their proper meaning in another sense then he puts upon them And that they are all of them spoken of such who are partakers in themselves before God of reconciliation atonement remission of sinnes and salvation by the price and power of the death or blood-shed of Iesus Christ And wheras in pag. 22. speaking of the several ends of the death of Christ and that aptly in some things He saith that when the death of Christ in respect of that end which was for propitiation and ransome is onely mentioned as it is for all saith he so it is exprest in such generall words onely as the World all men c. And for this he alledgeth 2 Cor. 5.14.15.19 1 Tim. 2.6 Hebrew 2.9 In answer to which The Reader must consider that this Conclusion of his belongs to the first part of their distinction And as their distinction is in it selfe unsound as will be still more evident by the consequent matter So his Conclusion is vnsound also Which will appeare from what is written in Hebr. 9.28 In which Scripture mention is made of the death of Christ in respect of ransome and propitiation onely and that as a ground of faith and yet it is not exprest in such generall words as the VVorld or all Men. For it is there said Christ was once offered to beare the sins of many and unto them that looke for him shall hee appeare the second time without sinne unto salvation Mind it He was once offered to beare sinnes Here is the end of his death in respect of ransome and propitiation onely and yet it is not applyed vnto all persons but unto many And as for those 3. Scriptures alledged by him to maintaine his Conclusion I shall speake something to them in their due place And before J leave this distinction J cannot but give you to take notice That Mr. DENN in his Drag-net page 80. doth not let to affirme That Iesus Christ redeemeth all persons according to the second part of their distinction to wit In drawing them to himselfe by the workings of his Spirit in them To which purpose he alledgeth what is written in Acts 2.17 It shall come to passe in the last dayes saith God I will powre out of my Spirit upon all flesh c. This powring out of the Spirit hee saith belongeth to all persons To which I answer If wee consider First What is the matter of the promise together with the measure of it to wit The powring forth of the Spirit Secondly The Time appointed for the performance of it Jt shall come to passe in the last dayes Thirdly What is meant here by all flesh Which concerneth the persons interested in this promise Fourthly What are the effects of the performance of this promise to wit Your Sonnes and Daughters shall prophesie c. I say if we consider and understand these things It will appeare how weakely and wrongfully Mr. Denn applyeth this Scripture to this purpose And as for his following Scriptures which he alledgeth to the same purpose If he will mind and duely weigh them in their severall circumstances and expressions he may see that they hold not forth the same thing which that in the Acts doth And as for his interpretation of the words of Christ in Iohn 12.32 which are the grouÌ„d of that his discourse which he cals the Drag-net I shall in the sequel of my Treatise in opening the same words discover what an unsound sense he puts upon them Now of the things before spoken this is the summe Whensoever we read of Atonement redemption reconciliation as touching persons redeemed reconciled or saved by Jesus Christ We are to understand That it is such an Atonement reconciliation or redemption which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ Which good pleasure and grace of God was given them in Christ Iesus before the world began But is now made manifest by the appearing of Iesus Christ And is then made manifest in the hearts of those to whom Jesus Christ appeareth abolishing death and bringing life and immortality to light through the Gospel 2. Tim. 1.9.10 This that I have said may serve thus farre to cleare the truth and to discover the unsoundnesse of that distinction or rather separation which they make in the redemption of Christ And whereas Thomas Moore in the two last lines of page 23 further saith That the Scripture distinguisheth and putteth great difference between the Redemption life and Justification that is In Christ for men and the same Vpon or In men through the enjoyment of Christ And for this purpose alledgeth Rom. 3.24 and 4.24.25 and 5.6.10.11.15.18 2 Cor. 5.19 1 John 5.10.11.12 And the former of these saith he is larger then the latter I answer First I doe not find that these Scriptures doe hold forth any such distinction As for that in Rom. 3.24 Where it is said We are justified freely by his grace through the redemption that is in Christ Iesus I answer Doth he not here speake of such persons who in themselves before God are freely justified from all their sinnes by the grace of God through that redemption which is in or by Iesus Christ onely through faith in his blood that so the righteousnesse of God in Christ might be declared that he onely might appeare just and the Iustifyer of him that beleeveth in Jesus And whereas he also alledgeth Rom. 4.25 Where it is said He was delivered for our offences and raised againe for our justification Is not this also to be understood â—f that life and justification which 〈◊〉 IN MEN through faith in Christ â—rucified and risen from the dead â—or so it is applyed in Chapt. 5. ver â— And this is the meaning also of â—hat in verse 24. saith he The righâ—eousnesse of life is imputed unto those â—hat beleeve on him that raised up â—esus our Lord from the dead that â—s The righteousnesse of life is not through our owne workes though never so excellent for that is the thing he drives at but in receiving the righteousnesse of another to â—wit Jesus Christ crucifyed and risen from the dead And whereas he further alledgeth Rom. 5.6 where it is said When wee were yet without strength in due time Christ dyed for the vngodly And
so it agrees with that in Rom 4.5 Hee justifyeth the vngodly There meaning is When we were without strength and altogether vngodly ones Chtist dyed for us It is spoken of those who enjoy the riches and benefit of his death that is He by the price and power oâ— his death hath redeemed us justified us saved us and set us in an estate of blessednesse before God through faith in him and all this when wâ— were altogether vngodly and without strength And that which followeth in the 8.9.10.11 verses will justifie this interpretation saith he Herein iâ— the exceeding greatnesse of Gods love towards us in that while we were sinners vngodly Christ dyed for us that is We are in our selves before God justified by his death or blood-shedding for so it is said in verse 9. VVe are now justified by his blood And then followes an accompanying glorious fruit of this our justification We shall be saved from wrath through him And then great joy arising from the enjoyment of this blessednesse in Christ We joy in God through our Lord Iesus Christ And thus these things doe sweetly depend upon each other And wheras he alledgeth the 15. verse I conceive it doth rightly and excellently hold forth thus much to wit That the grace of God and the gift by grace which is by one man IESUS CHRIST is much more and hath abounded much more unto many then that one offence of that one man Adam which brought death unto them for saith he The judgement was by One sinne unto condemnation but this grace of God and gift by grace is of many offences unto justification Marke the abundance of this grace to whom it is given It is of many offences unto justification And therefore saith he Whereas by that One offence of that One man death raigned by One Much more They which receive this abundance of grace and of the gift of righteousnesse abundance indeed for it abounds unto their justification from many offences shall raigne in life that is shall much more reign in life by One Iesus Christ This is the substance and meaning of the 15.16 and 17. verses And whereas hee further alledgeth verse 18. to prove that there is life and justification or justification of life Jn Christ for All persons for so he saith in page 23. line 7. I answer That which the Apostle still driveth at is to shew That the grace of God and the gift by grace which is by Iesus Christ hath much more abounded above the offence of the first Adam in respect of the Effect of it for saith he As by that One offence of One man judgement came upon all men unto condemnation that is It came powerfully upon them Even so by that righteousnesse of Christ alone the grace of God came upon all men unto justification of life that is It came gloriously and powerfully upon them unto justification of life And here it is to be minded how weakely and vnwarrantably hee alledgeth this Scripture to prove that there is life and justification In Christ as he saith for all persons When as it is most manifest that the Apostle in these words speaketh of those onely who are in themselves before God through faith in Christ actuall pertakers of justification of life by him And this will appeare from two reasons First From the consideration of the nature of this justification of life here mentioned It is that which in the highest degree standeth in opposition to condemnation mentioned in the same verse Iustification of life That is Righteousnesse of life remission of sinnes blessednesse salvation eternall life It is the same Iustification mentioned in Chapt. 3.24.26 Chapt. 4.5 and in the 4. verse of this Chapter also Secondly from the consideration of the application of this justification of life Vnto the persons here mentioned In verse 15. it is said This exceeding grace of God by Iesus Christ hath abounded Vnto many And in verse 16 it is said to be Vnto their Iustification And in this 18. ver it is said That the grace of God or the free gift Came upon all men Vnto Iustification of life And in verse 19. it is said That by this grace of God in Christ many shall be Made righteous And that which is chiefly to be observed is that in verse seventeene Where it is to be noted That this justification and salvation here mentioned is spoken of those onely who receive this abundance of grace and of the gift of righteousnesse which is by Iesus Christ Those who receive it that is Those to whom the Lord gives his grace and righteousnesse by Iesus Christ And therefore you shall observe that in the 15.16 and 17. verses The grace of God and righteousnesse of Christ is â— times called â— gift Which to whomsoever the Lord gives They shall reigne in life by Iesus Christ And thus in the opening of this Scripture it appereth That by All men in the latter part of this verse We can neither vnderstand all persons from first to last Neither can his distinction be justified from hence For he here speakes or such a justification of life as Commeth Vpon men or is Given Vnto them according to the grace of God in Iesus Christ And whereas he further alledgeth that in 2 Cor. 5.19 to justifie his distinction I shall cleare that in it's due place from such a sense and shall referre the Reader to what I shall there lay downe in the opening of this Scripture And whereas he further alledgeth the first of Iohn 5.10.11.12 I conceive that this Scripture teacheth us thus much to wit That he that beleeveth on the Sonne of God hath the witnesse in himselfe and beareth record to the truth of God to wit That eternall life is his gift through Jesus Christ and that this life is no way to be obtained but through faith in Christ onely And that therefore whosoever seeketh for life and salvation by his owne workes or righteousnesse or in any other thing which stands in opposition to Jesus Christ crucified and risen from the dead he makes God a Lyer because hee receiveth or beleeveth not the record which God gave of his Sonne And whereas He thinketh to strengthen his distinction by saying There is life and justification In Christ for all persons I desire the Reader to consider That these words IN CHRIST when they are spoken of or applyed unto redemption justification salvation and the like They do properly signifie By or Through Christ And hold forth unto us A reast glorious and sure Enâ—oâ—ment which those have of redemption justification and salvation in Christ of whom the things are spoken So the words are to be vnderstood in Ephes 1.7.11.13 In whom we have redemption through his blood the forgivenesse of sinnes IN whom also we have obtained an inheritance IN whom also ye were sealed with that holy Spirit of promise Who see'th not but that this is the meaning to wit Wee doe really and urely enjoy redemption
forgivenesse of sinnes a glorious inheritance and the sealing of the Spirit as the earnest of that inheritance In By or Through IESUS CHRJST And thus we are to vnderstand that in Rom. 3.25 and other Scriptures which speake of Redemption justification remission of fiâ—s life and salvation In Iâ—sus Christ And thus in opening of these Scriptures and these expressions it appeares how vnsound and unwarrantable his distinction is And whereas he further saith speaking of this distinction concerning this two-fold redemption by Christ That the formâ—r of these is larger then the latter I would but know Where the Scripture Speaketh of such a two-fold redemption the One of which is larger and the other straiter And because with one consent they alledge divers Scriptures and reasons to maintaine that Christ dved for all persons and hath redeemed all persons according to the first part of their destinction and according to the larger redemption as they call it I shall therefore in the next place proceed to the consideration and tryall of the most usuall Scriptures and reasons alledged by them to that purpose And first it is needfull to set downe in their owne expressions how they deliver their judgement in this point And thus they expresse themselves to wit Christ say they dved for all the sinnes of all men He suffered punishmâ—nâ— due for the sinnes of all Mankind The sinnes of all beleevers and vnbeleevers are washed away in the blood of Christ Christ suffered to procure justification and saivation for all His sufferings for all are of the same nature whether men beleeve it or not The blood of Christ is of a purging nature for all These things are thus seâ— downe in a little Booke seâ— forth in Print by Thomaâ— Lambe and others in way oâ— Question and Answer upon this point to wit In the 2â— Question and Answer oâ— page z the 2. Question and Answer of page 6. the 2â— Question and Answer oâ— page 7. the latter part of the first Answer of page 8. the latter part of the first Answer of page 9. the 7. line of page 10. the 2. last lineâ— of page 12. The first Q. and A. of page 15. The first Qâ— and A. of page 17. The 4. and 5. lines of page 23. The which opinion they â—retend to prove two wayes First from divers places of Scripture Secondly from divers Reasons Both which through the Lords help I shall weigh in â—he ballance of the Sanctuâ—ry that we may accordingly The most usuall places of Scripture which they â—ropound to justifie this oâ—inion are these that follow â— Corinth 5.14.15 Heâ—rewes 2.9 1 Timothy 2.6 Esa 53.6 John 1.29 and 13.16.17 1 John 2.2 John 6.51 and 4.42 and 12.47 2. Corinthians 5.19.21 Heâ—rewes 9.26 Luke 2.30 31. â—2 â—2 John 11. 50,51 52. Acts â—3 47 Esa 49.6 These fore-mentioneâ— Scriptures are most of them urged by Thomas Moore in the severall passages of hiâ— Book upon this poynt Anâ— all of them by Mr. Lamb in the fourteenth fifteenth and sixteenth lines of page 2. Also in the nineteenth twentieth and one and twentieth lines of page 7. And in the twenty three and twenty foure lines of page 9. of the forementioned Book I shall first search and try the Scriptures they have alledged and then proceed to the declaration and examination of their Reasons And before I enter upon the triall of the Scriptures it is necessary to premise one caution to wit That it is unsafe and unwarrantable to take all expressions in the Scripture as simple or undepending expressions not seriously considering their dependance upon some part of the Scripture before-going or following after or both For so doing it is the high way to pervert the Scriptures and to run headlong into dangerous opinions This rock those who made that Book and others of their judgement doe run upon in seeking to maintaine this opinion of Generall redemption as it is usually called But it is safe warrantable and needfull in the interpretation of many expressions in Scripture to consider well their dependance that so the mind of the holy Spirit may through his own teaching be understood This way I shall tread in the interpretation of the severall Scriptures now to bee considered that as the Lord gives me understanding I may discover the minde of God in them And the rather I am encouraged to this undertaking because I know and am perswaded that I have the Spirit of God which will reveale spirituall things to me yea the deep things of God One Scripture propounded by them to maintaine their opinion is the 2 Cor. 5.14 15. The firâ—â— Scripture The words are these following For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe In the interpretation of this Scripture The difficulty of this Scripture the greatest difficulty lyeth in the word All They say we are here to understand the word universally for all persons that is Adam and all his posterity from first to last I say we are to understand it generally and under another consideration Before I come to declare the meaning of this Scripture I shall first give too reasons from the words themselves to cleare them from that corrupt sense which they put upon them Two reasons to cleare the words First All those for whom Christ died are in time made alive by the power of his death Two reasons to cleare the words This is clearly held forth in verse 15. He died for all that they which live or they which are made alive marke that That is He died for all to make them alive to recover them from death and to bring them into an estate of life by his dying for them and rising againe This indeed is the force and meaning of these words and so they do agree also with other Scriptures The holy Spirit speaketh to the same purpose 1 Iohn 4.9 God sent his onely begotten Sonne into the world that we might live through him And can this be any lesse but that the Sonne of God giveth life by his death unto all these for whom he died And the same is taught us by the Lord Jesus in Iohn 6.51 The bread which I will give is my flesh which I will give for the life of the World that is The world shall be made alive by my death and above in verse 33. The bread of God is he which cometh downe from heaven and giveth life to the world And if any shall doubt what life he speakes of they may be resolved from Christ himselfe in verse 51. It is a life which shall last for ever And the same lesson he teacheth us in Iohn 12.32.33 And I if I be lifted up from the earth will draw all men to me And this he said signifying what death he should
die that is by the vertue and power of my death I will give life to all men or I will draw all men to my selfe Neither do I know that the Scripture any where teacheth that Christ died for any but such as are in time made alive by his death And indeed it is a most weak and carnall conceit which some have of the death of Christ who speake of his death and yet seperate a glorious and a living power from it Now this being a truth as is cleare from the words themselves and the harmony of these Scriptures above mentioned that he died for all to make them alive to recover them from death and bring them into an estate of life we cannot then by the word all in this place undestand all persons or every person as they say The second reason to cleare these words is taken from the nature and force of the word for in this place There is a â—orce in â—he word for in his place He died for all and he died for them and rose againe This word for in this place and others of the like nature is very significant It signifieth interest or propriety and carrieth the force of promise and performance in it unto the persons concerned therein He died for all that is they have an interest or propriety in the glory vertue power life and riches of his death the benesit of his death is certainly theirs for life and salvation to them And truly so farre as I know this word for when it is used upon such occasions in Scripture as for all for many for thee for us and the like it alwayes signifieth interest or propriety and carrieth the force of a promise and performance in it It signifieth a certaine speciality right or interest that those persons have in it of whom it is spoken I will give a few instances instead of many Rom 8.31 If God be for us that is if we have a speciall interest right or propriety in him If he be our God our strength and our portion And againe in the next verse He that sparred not his owne Sonne but delivered him to death for us all FOR us all that is we have a propriety right and interest in him we do pertake in him he is ours and we shall enjoy all good riches blessings and comforts with him as the words following do declare Again Rom. 4.25 He was delivered for our offences and was raised againe for our justification that is we have an interest right and benefit in his death and resurrection whereby we are justified from our sins Againe Rom. 5.8 Chrisi died for us that is we have an interest in his death we enjoy the benefit of his death we are justified by his death as the words following do declare Againe 2 Cor. 12.9 my grace is sufficient for thee that is my grace is thine it is thy portion thou hast an interest in it I will give it to thee for thy strength and help in time of need So also Iohn 6.51 The bread that I will give is my flesh which I will give for the life of the world that is the world hath an interest and propriety in it the world shall certainly live by it And least I should be thought by some te peake this without ground I desâ—re them to consider what he saith above in verse 33. The bread of God is he that commeth downe from beaven and giveth life to the world That which he saith in 51. is for the like of the world he saith in this verse it giveth life to the world I desire that this may be well minded And it will serve to discover the unwarrantablenesse of that destinction which some make who say That Christ gave himselfe to be life for all but not to all But certainly to be for all and to all is the same in the account of Christ These instances are sufficient though many more might be added to cleare the thing in hand Wherefore I conclude that when he saith in this place we have now in hand died for all we are to understand that the benefit riches and power of his death and resurrection is certainly theirs or belonging to them for life and salvation Now how these things will agree to All persons I leave to themselves to judge And having thus far cleared the words The true meaning of these words I shall come in the second place to declare the true and proper meaning of them To which purpose we are to consider that this word All is diversly taken in Scripture according to the divers or various matters spoken of In this place it is taken for all nations or all kindreds of people in way of opposition to one nation or one kindred of people onely And this I shall prove both to be agreeable to this Scripture in hand as also that the word All is so to be understood in many other Scriptures of the like nature It is agreeable to this Scripture in hand The which thing I shal prove from two considerations in the words both before going and following after First saith he There are some who glory in appearance and not in heart verse 12. And this no doubt we are to understand to be spoken especially concerning the Jewes who did much glory in appearances that is in outward and fleshly priviledges Their boasting was That they were Jewes by nature they were Abrahams children they were circumcised ones they alone were partakers of many excellent priviledges And indeed it was ordinary with them to glory in these appearances fair shews outward and fleshly priviledges Yea so much they did boast in them as that they accounted all people and nations but themselves forlorn and wretched And the preaching of salvation by Christ to the Gentiles was a thing which they much despised and stumbled at And this I conceive to be the reason of that saying in verse 13. Whether we be besides our selves it is to God Those who gloried so much in appearances they acounted the Ministers of the Gospel who preached Jesus Christ and salvation through him to the Gentiles to be mad men men besides themselves But saith he What we doe it is to God For the love of Christ constraineth us because wee thus judge that Christ died for All that is Let them not marvell why we preach Jesus Christ and the word of reconciliation to the Nations of the Gentiles Let them know that we have good reason for it A twofold mystery in the words because we thus judge that Christ died for all Nations not of the Jewes onely but of the Gentiles also And in the words thus considered there is a twofold heavenly mystery infolded First That there is no way to life and salvation for any people but through Jesus Christ onely It is not their circumcision nor being the children of Abraham nor their enjoyment of any outward priviledges though never so excellent that can commend any to
God It is not these appearances that gives men an interest in God or makes them to live in the sight of God For faith he All are dead not the Gentiles onely who had no privileges but the Jewes also who had many priviledges There is no betternesse before God in the one then the other Rom. 3.9 And there is but one way to life and glory both for Jewes and Gentiles to wit by Jesus Christ who died and rose again And this was now to take away all glorying in the flesh in appearance in outward priviledges or in any other thing That as it is written He that glorieth let him glory in the Lord. The second mystesy in the words is this to wit that Christ died for All that is for all nations or all kindreds of people not of the Jewes onely who had many outward priviledges but of the Gentiles also who had nothing at all to glory in that so the freenesse and riches of the grace of God might through the death of Christ be exceedingly magnified unto them also that so all nations of the world might enjoy life and salvation through the death of Christ This is the grace of God given to the Gentiles which hee speakes of in the next chapter and exhorts them to walk worthy of that so that ministery of reconcilation which God had committed to him and others to preach amongst them and which God had made effectuall â—o them in bringing them to Christ might in no wise be blamed And thus now they had something to answer them which gloried in appearance that is in outward and fleshly priviledges and not in heart And thus much concerning the first consideration from the words to prove that the word All in this place we are to understand as the proper meaning of it All Nations or kindreds of people not Jewes only but Gentiles also The second consideration is from those words in verse 16. Wherefore henceforth know we no man after the flesh that is time was when we knew or acknowledged men according to outward or fleshly priviledges and God did so require it Time was when we set a high esteeme upon the Circumcision the Jewes onely because they were distinguished from all others by many excellent outward priviledges But Now Jesus Christ by his death hath taken away that difference which was between them and others He was manifested for All he died for All without respect to any such differences as was once between Jew and Gentile Therefore henceforth or from this Time we make no difference between one and other we know no man according to any outward or fleshly priviledge For Christ hath laid down his life as well for the Gentiles as the Jewes whereby all such difference is Now taken away And thus from these two considerations I conclude that by the word All in this place we are to understand All nations of men or kindred of people in way of opposition to one nation or people onely All nations had now not before in point of execution a doore of life and salvation opened to them by the death of Christ And indeed there is a glorious mystery held forth to us under this consideration of the word All to wit That the grace of God was more abundantly enlarged or stretched forth by the manifestation and death of Christ then before The grace of God was now extended farre and wide vnto all Nations and kindreds of people It was now without bounds and limits enlargnig it selfe vnto the ends of the Earth without making any difference be tweene Iew and Gentile Vntill then it was limitted or bounded unto the Iewish Nation onely I say the grace of God and the way of Life and Salvation was bound vp within that compasse or corner onely and all other Nations were without Christ and without God in the World But in due time by the manifestation and death of Christ the grace of God was extended to all Nations without any difference This I conceive is that which the holy Spirit teacheth in the second verse of the next Chapter as an accomplishment of the prophesie in Esa 49.8 I have heard thee in a time accepted and in the day of Salvation have I succoured thee behold now is the accepted time behold now is the day of Salvation that is now that the Son of God hath appeared in the flesh and suffered death upon the Crosse for the sinnes of all Nations and now that the word of reconciliation is to bee preached or declared to all Nations Now is the accepted time now is the day of Salvation And he ushereth in each expression with a note of attention and admiration Behold now Behold now As if he should say mind it well and wonder at it Now there is a door of life and salvation opened to all Nations of the World And this indeed is a misery which the Scripture much speaketh of which if it be well minded and considered is of great use both to discover the unsoundnesse of that opinion of Christs dying for all persons as also to give much light to the understanding of many other Scriptures wherein we are to understand All to be meant of Nations or Kindreds of People and not of Persons I will mention a few Scriptures for many Psalm 22.27 and 67.2 3 4 7. and 72.11 17. and 117.1 Esa 45.22 and 52.10 and 56.7 Luke 2.10 30.31 and 3.5 6. John 1.7 and 12.32 33. Ephes 3.9 Titus 2.11 In these Scriptures and in many others we have this mystery held forth to us both by way of prophecie and performance to wit That the grace of God by the manifestation and death of Christ and not before is extended farre and wide to all Nations of the World Untill then it was limited and bounded by himselfe into a little corner but then it was enlarged unto all the ends of the Earth The understanding Reader will weigh things together And thus I have through the Lords helpe both cleared this Scripture from that corrupt sense and declared the true and naturall meaning therof being perswaded that what I have said herein is the mind of Christ being no wayes crossing either to the scope of the place it selfe or to any other Scripture Another Scripture propounded by them to justifie their opinion is that in Heb. The second Scripture 2.9 The words are these following But we see Iesus who was made a little lower then the Angels through the suffering of death crowned with glory and honour that he by the grace of God should taste death for every man The last clause of the verse that he by the grace of God should taste death for every man is that which they pitch upon to maintaine Christs dying or suffering for the sins of all persons even of every man Before I come to declare the meaning of this Scripture it is somthing needfull to cleare the translation it selfe In our translation the words are rendred that he by the grace
of God should taste death for every man But in the Greek they run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut gratia dei pro omnibus non proomni as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per omnia gustaret mortem that he by the grace of God should taste death for all Now before I close with the words themselves 1 Tim. 2â— 6 I shall first shew that this word all or every in Scripture is not alwayes taken generally for all persons in the world but somtimes it is to bee understood with a limitation according to the matter spoken of in each Scripture I will give a few instances for many Acts 2.44.45 They that believed sold their possessions and goods and parted them to all men as every man had need And in chapter 4.45 Distribution was made to every man according as he had neede that is to all or every one of the Disciples to all believers to all that were of the Church who had need of contribution Againe Acts 4.21 All men glorified God for that which was done that is All men in those parts All men that knew of it all them that dwelt in Jerusalem as is expressed in the 16. verse of the same chapter Againe Luke 16.16 The Kingdome of God is preached and every man presseth into it that is every man in whose heart the Lord stirreth up a holy violence every violent man as Matthew expresseth it chapt 11. verse 12. So also Heb. 8.11 All shall know me from the least to the greatest The judicious Reader will easily see that although the word all or every be expressed very generally in these Scriptures yet it is to be understoode with a limitation as in many other Scriptures also according to the matter which each Scripture speakes of Having promised this caution I will now close with the words themselves And before I declare what I conceive to be the meaning of them the clearing of the words by some reasons I will propound some reasons shewing why we cannot understand them according to their sense First I do not reade any where in Scripture that the death of Christ is called a tasting of death but sufferings bruisings woundings oppressings travellings of his soule and the like Secondly If we take the word tasting in this place for suffering then as I conceive there will be a needlesse repetition and much harshnesse in the words for then they will run thus to wit we see Iesus through the suffering of death crowned with glory and honour that he by the grace of God should suffer death minde now He suffered death that he should suffer death would not here be a needlesse repetition and much harshnesse Thirdly If we take the word tasting in this place for suffering of death then as I conceive it will follow that Christ underwent a second suffering of death to wit a suffering of death after he is crowned with glory and honour through that one and bitter suffering of death upon the crosse For the words run thus we see him through the suffering of death crowned with glory and honour that he should taste death If therefore by the tasting of death in this place we understand his suffering of death then it followes that he suffers death after he is crowned with glory and honour and this is so assur'd and false that every one will reject it Fourthly to come now to the true and naturall meaning of these words I conceive By his tasting death we are not to understand his suffering of death but an effect or fruit of his suffering of death and being crowned with glory And then we are to understand the words tasting death to be a sweetning or relishing of death a makeing of death tastefull savorie sweet usefull and gaynefull He tasted death that is he made it tastefull sweet and savory And so I say it is an effect of his suffering of death and being crowned with glory that is He through his suffering of death being crowned with glory hath according to the grace of God made death tastefull Although the word All in some Scriptures upon some occasions is to 〈◊〉 taken 〈◊〉 all persons froâ— first last yâ—â— in this 〈◊〉 Scriptureâ— it is to bâ— understood witâ— a limitatiâ— on according to the naturâ— and scopâ— of the place aâ— will be evident to the understanding Reader savorie and gainefull he hath taken out the sting and bitternesse thereof and made it sweet and wholsome And then by all in this place we are not to understand every person but those many Sons spoken of in the following verse even those whom he calls Brethren and Children to Christ in the 12 13 and 14 verses For or unto all these and every of these he by his sufferings glory hath made death tastefull savory he hath sweetned death and made it an entrance or passage unto glory for them all that as the Captain of their Salvation was made persect through sufferings so every one of them shall bee made perfect through sufferings also This I conceive is the true and naturall meaning of this Scripture and I am sure it is agreeable to other Scriptures And therefore death unto every one of Christs Brethren or Children is but a sleep a rest and a passing over as it were unto a more glorious condition which they shall enjoy with the Lord Jesus in the morning of the resurrection A third Scripture propounded by them to justifie their opinion The third Scripture is that in the 1 Tim. 2.6 The words are these following Who gave hiâ—â—self aransome for all to be testified in due time In which words as I conceive is held forth to us especially in four things First That the man Christ Jesus gave himself unto death for so we are to understand that expression he gave himself that is he gave himself unto death he gave his life he laid down his life And so it agreeth with the words of Christ in Matth. 20.28 and Mark 10.45 The Son of man came to give his life a ransome And this teacheth us the voluntary readinesse of Jesus Christ in giving himself freely to suffer death According to what he witnesseth of himself Iohn 10.18 No man taketh my life from me but I lay it down of my selfe Secondly as following upon the former The end and power of his death and that is expresly declared in these words He gave himselfe a ransome for all The death of Christ is of a ransoming redeeming saving power This is the power of it and this is the end of it Thirdly The application of it and that is implied and signified in the word for He gave himselfe a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omnibus 1 Tim. 2.6 Fourthly The reason of all this and that is To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony in due time In our translation the words are read To be testified in due time But the former reading is more a reeable to the
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
him up for us all how shall he not with him freely give us all things So also Rom. 4.25 He was DELIVERED for our offences and was raised againe for our justification I will conclude this with that in the 1. Iohn 4.9 Jn this was manifest the love of God towards us because that God SENT his onely begotten Sonne into the world that we might live through him And verse 10. Herein is love not that we loved God but that he loved us and SENT his Sonne to be the propitiation for our sinnes All these Scriptures teacheth us and I know no Scripture to the contrary that Gods giving sending or delivering of his onely begotten Son unto death doth include in it the blessednesse and salvation of all those for whom God gave him sent him or delivered him unto death Now then to returne to the place in hand If by the love of God in this place we are to understand the everlasting powerfull quickning saving love of God And if Gods giving sending or delivering his Sonne unto death doth include in it the blessednesse and salvation of all those for whom he gave him or delivered him unto death I doe then conclude that by the World in this Scripture we may not vnderstand all persons or all men and women in the world from first to last for then it would follow that God loved all persons in the world with an everlasting powerful quickning saving love in his Sonne and that all persons in the world should certainely be saved and blessed by Iesus Christ But by World in this Scripture we are to understand the Nations of the Gentiles as standing in opposition before the death of Cnrist unto the Nationall Iewish Church The naturall meaning of this Scripture The Jewes were within in respect of many glorious priviledges the Gentiles were without The Iewes were the Church in respect of that choise which God made of them and the many excellent Lawes and ordinances which he gave to them onely the Gentiles were the World as being a cast-out people aliens from the common-wealth of Israel strangers from the Covenants of promise having no hope and without God in the World this world it is which is here spoken of God so loved the WORLD that he gave his onely begotten Sonne that whosoever believeth in him should not perish but have ever lasting life A twofold glorious mystery in this Scriture And the words thus vnderstood doe hold forth to us a twofold glorious Mysterie First that God so loved that vncircumsised forlorne hopelesse formerly farre off as I may say forgot people the World the nations of the Gentiles Aliens strangers Common and uncleane as Peter cals them Wilde beasts creeping things fowles of the Ayre as the Lord expresseth them Acts 10. that he gave his onely begotten Sonne for them to save them to give them remission of sinnes and everlasting life through believing in him I say in these words we have held forth to us this glorious mysterie this exceeding abounding love of God to this World which was hidden from former ages and generations but was made manifest in due time God So loved the World So richly So exceeding abundantly so as was never knowne or heard of before that he gave his onely begotten Sonne to bring redemption and salvation vnto them The Sonne of man was lifted up for all Nations of the World The brasen Serpent as all other shadowes of Christ and ordinances of the Law was appropriated unto the Iewish nation onely but the Son of man was lifted up That whosoever beleeveth in him should not perish but have everlasting life These words whosoever beleeveth in him doth not imply any power in lost man to come to Christ or beleeve in him But they are expressed to shew that there was a doore of life and salvation set open for all nations yea for this most hopelesse and most wretched WORLD through the death of Christ And therfore the Lord Iesus speaking of his death in Iohn 12.32 he saith And I if I be lifted up from the Earth will draw all NATIONS of the WORLD to beleeve in me Here is the exceeding riches of the love of God magnified to this most hopelesse world in the death of his Sonne who never till now tasted the sweetnesse of the same And thus it followes in that place of Iohn 3.17 God sent his Sonne into the world that is into or upon the Earth to condemne the WORLD that is the nations of the world but that the world through him might be saved that is He was not sent to execute vengeance upon this forlorne formerly forgotten cast-out hopeless world but God so magnified his free rich vnspeakeable unsearchable everlasting love to this most wretched most hopelesse world that he gave his onely begotten Son to die for them that they might certainely and powerfully enjoy life and salvation through him This I conceive to be the true and naturall meaning of this Scripture And whereas some who take hold of the word might in this Scripture doe say that all persons in the world might be saved and that all might be saved who are not saved I desire them to consider that the word might in this place doth carry in it the force of an vndoubted and absolute certainty and it is as much in this place as shall be saved or shall certainly be saved J shall propound some other Scriptures a few for many to cleare up the truth of this to us Gal. 1.4 He gave himselfe for our finnes that he MIGHT redeeme us from this present evill world and 4.4.5 God sent forth his Son to redeem them that were under the Law that we might receive the adoption of Sons Ephes 5.25.26.27 Christ loved the Church and gave himselfe for it that he MIGHT sanctifie it and that he MIGHT present it to himselfe a glorious Church Titus 2.14 He gave himselfe for us that he MIGHT rodeeme us from all iniquitie 1 Iohn 4.9 In this was manifested the love of God towards us because God sent his onely befotten Sonne into the world that we MIGHT live through him Now J desire the understanding Reader to consider whether the word might in these Scriptures doth not carry in it the force of an vndoubted certainty and an absolute promise or performance to wit that the thing is done or shall certainly and undoubtedly be done And so in this place where he saith The world through him might bee saved the meaning is The world through him shall certainly and powerfully be saved And this will be yet more cleare if we consider what the holy Spirit meaneth when hee saith through him The world through him might be saved that is Through his death through his life through the giving forth of his Spirit to them enabling them to beleeve in him unto life everlasting And thus the world is saved through him And thus I have cleared up the first glorious mystery which is held forth to us in
things are past away and God hath now wrought new things he hath given his own Son to die that is new and in the death of Christ hee hath reconciled the world to himselfe that is new also even such a thing as never before was in being untill the Son of God suffered in the flesh Thus I have with what brevity and plainnesse I could declared the time of which the holy Spirit here speakes of when he saith God was in Christ reconciling the world to himselfe that is when Christ suffered in the flesh when he died personally Then I say Then God was in Christ reconciling the world to himselfe Hence I conclude that by the world in this Scripture we can in no wise understand all persons or every person in the world from first to last The second reason for the clearing of the words from that corrupt sense is taken from the consideration of the Nature of this reconciliation which is here spoken of This reconciliation of the world unto himselfe is no other thing then the remission of all their sinnes through faith in Christ It is no lesse then making them the righteousnesse of God by Jesus Christ And therefore when he saith in this place That Cod was in Christ reconciling the world unto himselfe hee saith in the very next words not imputing their trespasses unto them Now according to this Scripture not to have sin imputed it is to be truly blessed And therefore the very same thing which David in the 32. Psalme calleth the not imputing of sinne Paul in Rom. call-leth the imputing of righteousnesse through faith in Christ. Rom. 4.11.22.23.24 Iames â—â— 23 And so farr as I know we never reade of the not imputing of sinne or the imputing of righteousnesse but onely through faith in Christ So that when it is said God imputed not their sins to them we understand that he imputed the righteousnesse of Christ to them through faith in him or that they were made righteous through faith in Christ And so it agreeth with that in the 21. verse where it is said He was made sin for us that we might be made the righteousnesse of God in him that is we who believe in Christ for he speakes of himselfe and other helievers are made the righteousnesse of God in him And thus God was in Christ that is in the death of Christ reconciling the world unto himselfe not imputing their trespasses unto them that is giving them the remission of all their sins and putting them into a condition of perfect righteousnesse and true blessednesse through faith in Christ Of this power indeede was the personal I death of the Son of God thus to reconcile the world unto God and this power of his death hath run along ever since in all ages in the ministry of the Gospel untill this time and so shall do untill this mystery of the Gospel be finished Now if the time and the nature of this reconciliation be well considered And if we rightly understand what the holy Spirit meaneth when he saith God was in Christ reconciling the world unto himselfe We can by no meanes understand the world in this place to signifie all persons or every person in the world from first to last But by world in this place we are to understand the Gentiles who by the power of the death of Christ and not untill then except some first fruits were reconciled to God through faith in him This then is the summe and meaning of thse words to wit God was in Christ that is in the death of Christ reconciling the world that is the Gentiles unto himselfe not imputing their trespasses unto them that is giving them remission of all their sins and putting them into a condition of perfect righteousnesse and true blessednesse through faith in Christ wrought in them by the power of God in the miâ—istry of reconciliation And thus as I conceive this Scripture agreeth most sweetly with that in Rom. 11.11.12.13 14 15. In which place the Gentiles are called the world as standing in opposition to Israel according to the flesh This world is said to be reconciled The time of this reconciliation is upon the stumbling of the Jewes at Jesus Christ crucified and the preaching of Jesus Christ crucified unto the Gentiles The nature of this reconciliation of the Gentiles is no lesse then salvation through faith in Christ all which the understanding Reader will finde out in the perusuall of this Scripture And thus the words of God do most sweetly accord with one another Thus much for this Scripture Another Scripture propounded by them is Heb. 9.26 The twelfth Scripture The words are these following But now once in the end of the world hath he appeared to put away sin by the sacrifice of himselfe â—he meaning of it The sum of which words is this to wit that Jesus Christ did appeare in the end of the world perfectly and powerfully to put away or take away sinne by that once giving of himselfe a sacrifice for sinne This indeede is a certaine truth but that he did so for all persons in the world from first to last this Scripture doth not affirme In the 28. verse it is said He was once offered to beare the sins of many that is perfectly and powerfully to take them away from them in respect of the merit and Lording power of them Therefore minde it whensoever you reade in Scripture that Christ doth beare sins take away sins or put away sins We are to understand no lesse then the perfect and powerfull takeing away of all sins both in respect of the merit and captivating power of them by the application of the vertue and power of his death unto them And I am sure this cannot be understood of all persons in the world I shall say no more concerning this Scripture because the words are cleare in themselves Another Scripture propounded by them is Luke 2.30.31 32. The thiâ— teenth Scripture The words are these following Mine eyes have seene thy salvation which thou hast prepared before the face of all people A light to lighten the Gentiles and the glory of thy people Israel By all people as it is expressed in the 31. verse they understand it seemes all persons or every person in the world from first to last But doubtlesse by all people The meaning of it we are to understand in this place all nations of people or kindreds of people as standing in opposition to one nation or kindred of people onely And those words in the 32. verse will cleare this interpretation for those which he calleth all people in the former verse he calleth the Gentiles and thy people Israel in this verse that is not thy people Israel onely but the people of the Gentiles also that is All nations of people whatsoever And it is usuall in the Scripture to mention all people when as all nations and not all persons is understood â— Read
Psalm 67. throughout Rom. 15.11 Reade Psalm 67. throughout Rom. 15.11 In this place of Luke then I conceive the holy spirit doth teach us thus much to wit that the exceeding riches of the grace of God was now ready to be magnified and manifested to all nations of people not to Israel onely but to the Gentiles also in bringing light and salvation and glory to them by the death of Christ This is that which was foretold by the Prophet Esa 42.6.7 I will give thee for a Covenant of the people for a light of the Gentiles To open the blinde eyes to bring out the prisoners from the prison and them that sit in darknesse out of the prison house And chapter 49.6 And he said It is a light thing that thou shouldest be my servant to raise up the tribes of Iacob and to restore the dissolations of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation to the end of the earch This latter Scripture doth agree almost word for word with that place of Luke And this is the summe to wit That God formerly promised and hath now performed to magnifie and manifest the exceeding riches of his grace to all nations of people without any difference in bringing or giving light salvation and glory to them by the manifestation and suffering of Christ in the flesh The which mystery was not in being untill the time appointed of Christs personall manifestation and suffering in the flesh These things being well considered it will be manifest to the understanding Reader that it is a perverting and darking of this Scripture to conclude from hence that Jesus Christ died or suffered for the sins of all persons or every person from first to last Another Scripture propounded by them is â—he fourâ—centh â—cripture Iohn 11.50.51 52. The words are these following Ye consider not that it is expedient that one man should die for the people and that the whole nation perish not And this he spake not of himselfe but being high Priest that yeere he prophesied that Iesus should die for that nation And not for that nation onely but that he should gather together in one the children of God that were scattered abroad Wherefore they alledge this Scripture to justifie their opinion I know not I shall briefly discover what I conceive to be the minde of God in it â—he â—eaning of it The 51. and 52. verses do interpret the 50. â—ow myâ—â—eries in â—â—e words verse In which two verses there are two great mysteries declared by way of prophesie to wit First that Jesus Christ should die for all nations of people â—oth Jewes and Gentiles for when he saith in the 51. verse That he should die for that nation he meaneth the Jewish nation And when he saith in the following verse And not for that nation onely but that he should gather together in one the children of God that were scattered abroad he meaneth the outcast Gentiles for such a scattered dispersed outcast hopelesse people were they as I have before proved untill they were gathered to the Lord and into the fellowship of his body by the death of Christ And if any shall aske why they are here called the children of God I answer They are so called in this place as I conceive not according to what they were for present as though they were the children of God before they were gathered unto him by the power of the death of Christ but according to what they should be hereafter as a blessed fruite flowing from the power of the death of Christ And so we are to understand as I conceive those words of Christ in Iohn 10.15.16 and those of Paul Ephes 5.25 The second mystery declared in these words is the glorious saving power of the death of Christ for when he saith in the 51. verse That he should die for that nation he meaneth that he should save them that he should bring them to God that they perish not And the words following do teach so much for he there saith And not for that nation onely but that he should gather together in one the children of God that are scattered abroad The force of the words lyeth in that expression of gathering together whereby we are taught that such is the glorious and saving power of the death of Christ to gather together scattered and lost and out-cast ones And we are here further taught That to die for them and to gather them together in one is one and the same thing as is plaine by comparing the 51. and 52. verses together So that in the Scripture sense to die for them it is to save them it is to bring them to God it is to gather them from their scattered lost estate into an Estate of fellowship with God and one with another in him For it is impossible to separate betweene Christs dying for lost men and his gathering of lost men to God by the power of his death This Scripture being thus cleared is of sweet consideration but in no wise tending to justifie their opinion Two other Scriptures The two last Scriâ— tures propounded by them are Acts 13.47 Esa 46 9. I put both these together because in summe they are both one The one set down by way of prophesie the other by way of performance The words in Esaias are these following I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the Earth In the Acts the words are I have set thee to be a light of the Gentiles that thou shouldest be for salvation unto the ends of the Earth I shall briefly open the words and then it will appear how unfitly they urge them to justifie their opinion I have set thee or given thee speaking concerning Christ to be a light to or of the Gentiles that is Thou shalt be a light in them revealing in them and giving to them remission of sinnes salvation life everlasting through faith in Christ Thou shalt cause the light of the glorious Gospell of Christ to shine into their hearts I have before proved and so much is taught in the words now in hand that untill the death of Christ the Gentiles did wholly sit in darknesse being denied of God all those Lawes Ordinances Oracles Priviledges Miracles which the Jewes enjoyed by the appointment of God as so many meanes whereby Christ did gloriously for the time present shine forth among them But now â—om 5.15 as it is written To whom he was not spoken of they shall see and they that have not heard shall understand So that the people which sate in darknesse saw great light and unto them which sate in the region and shadow of death light did spring forth And whereas it is said in the next words That thou shouldest be for â—alvation unto the ends of the earth These words doe justifie the interpretation of the former
was a ministeriall not an absolute or powerfull declaration o◠peace or a ministeriall salutation o◠well-wishing to that house And s◠it is expressed in Mat. 10.12 An◠when ye come into an house salute it 〈◊〉 that is with all happinesse and peace and salvation to it And if the house be worthy or as Luke saith If th◠Sonne of peace be there that is If he manifest his grace and power in them perswading their hearts to receive you and embrace your words then shall your peace or salvation or well-wishing rest upon that house if not it shall turne to you againe So much in answer to their second reason Thirdly say they The Saints are commended for believing so For this purpose they alledge Iohn 4.42 1 Iohn 4.14 I answer The Saints in Scripture did not believe so to wit that Christ died for the sins of all persons or of every person from first to last Neither is it any commendation before God unto any of 〈…〉 who do now believe so seeing the Scriptures rightly understood holdeth forth no such thing to us And as for those places of Iohn 4.42 and 1 Iohn 4.14 they admit not of such 〈◊〉 interpretation as they put upon them but teach another Doctrine which is holy precious and glorious Both which things I have largely declared above in the opening of those Scriptures Fourthly because say they It is a condemning sin to any hearing the Gospel not to believe so to wit That Christ died for their sin For this purpose they alledge Iohn 3.18.19 and 12.47.48 and 16.9 1 Iohn 5.10 I answer It is most true that whosoever though formerly never so sinfull heareth the word of Christ and believeth in him that is receiving him 〈◊〉 our Saviour submitteth to his righteousnesse trusteth in his grace hath everlasting life and shall not come into condemnation but is passed from death to life And it is also most certaine that whosoever doth not believe in Jesus Christ nor submit to his righteousnesse nor trust in his grace nor kisse his Septer but trusteth in his own righteousnesse or loveth to continue in wayes of darknesse disobedience and rebellion against Christ every such one is in the estate of condemnation none of his sins are forgiven but they are all and every one of them charged against him and he with all his sins upon him lyeth naked under the bitternesse and terrour of the just wrath of Almighty God For indeed there is no other way whereby we can escape the wrath of God and attaine remission of sins and everlasting life but onely through believing in the righteousnesse of another to wit the Lord Jesus And whosoever is drawne by the power of the Father to believe in Jesus Christ he is righteous even as Christ is righteous he hath all his sins covered with the righteousnesse of Jesus Christ But whosoever doth not believe in him all his sins are uncovered and he like a miserable naked sinfull guilty cursed wretch lieth with all his sinnes charged upon him under the wrath of God This that I have said is the very minde of GOD those Scriptures above mentioned none of which righly understood doth in any measure serve to justifie their opinion of Christs dying for the sins of all persons And whereas they say That there is no other means whereby an unbeleever should become a beleever then the hearing of this report That Christ died for the sinnes of all alledging for this Rom. 10.14 How shall they beleeve in him of whom they have not heard I answer It is most true what the Scripture saith How shal they beleeve in him of whom they have not heard But that such a report as they speak of is the Gospel of Christ and that which should bee preached as a truth of God cannot bee proved from the testimony of God in this or other Scriptures Thus much in answer to the Scriptures and reasons propounded by them to maintain this opinion In which answeres it appeares how greatly they are mistaken and how much they erre in this matter from the right understanding of the Word of truth And before I leave this point Divers errors attending upon the forementioned opinion I conceive it not unnecessary to shew some other mistakes and errors held forth by them most of which doe attend upon this opinion of Christs dying for the sins of all persons I shall not trouble my self nor the Reader with all the unsound passages of their severall books but point at those which are most considerable And herein I shall referre the Reader chiefly to that fore-mentioned book set forth by Thomas Lamb and others upon this point First it is resolved by them upon the question That all persons ough◠to beleeve that all their sins past present and to come are pardoned T◠confirm this as they conceive they alledge Rom. 3 28. Gal. 2.16 Col. 1◠21 22. and 2.13 14. Ephes 2.13 14 15. This is the substance of what i◠contained in the 13 14 15. lines of page 4. and in the 19 20 21 22. lines of page 5. In answer to which first Answe I conclude according to the Scripture That all the Prophets give witnesse unto Jesus Christ that through faith in his Name whosoveer beleeveth in him shal receive remission of sins Secondly their conclusion is not agreeable either to the scope or language of the Scripture Thirdly the Scriptures they alledge doe no wayes seem to justifie their conclusion but are all of them spoken to and of such as actually through the power of Christ beleeve in him unto remission of sins as the understanding Reader will easily discern Fourthly this conclusion of theirs contradicts another conclusion of their own in the 19 20 21 22 lines of page 4. Where it is resolved by them upon the question That all mens sins are not pardoned in Christ as a truth to be preached to and to be beleeved by all Now if it bee not a truth to bee preached to all that their sinnes are pardoned in Christ as they themselves confesse How then can that conclusion stand firm That all men ought to beleeve that all their sinnes are pardoned Shall they beleeve a thing which is not a truth And thus themselves do contradict themselvesr Secondly it is affirmed by them That nothing is required of any to make them partakers of remission of sinnes but onely faith to beleeve the report of the Gospel This is the substance of the 17. and 18. lines of pag 4. and 26. and 27. lines of the same page In answer to which nsw I desire thee Reader to take notice especially of one thing to wit That they make faith to consist in a bare assent to the truth of the Gospel And say they nothing is required of any to make them partakers of remission of sins but only faith to beleeve or to assent unto the truth of the Gospel preached Surely the pretious faith of Gods elect is of more glorious excellent