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
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
doe not find offers only but free absolute promises in that Covenant Fourteenthly they say That whosoever doth beleeve that Christ hath suffered for the sinnes of all persons they doe necssarily beleeve that there is the matter of eternall death in all and do necessarily beleeve an infinite love extended to all This is the substance of what is expressed by them in the three first lines of page 16. I answer First it is most certain that all persons by nature are children of wrath or of eternall death and whosoever beleeves this they beleeve a truth But secondly to beleeve that there is an infinite love extended to all is to beleeve that which the word of truth doth no where teach That love which is infinite is a love without bound or limit both in respect of the measure and time of it That which is infinite is without end Therefore whatsoever their opinion of Christs dying for all persons doth necessarily tie them to beleve I am sure the Scripture doth not teach us to beleeve so And besides great absurdities and untruths doth necessarily follow upon such beliefe for then it will certainly follow that all persons shall enjoy the unspeakable love of God unto eternity And whereas they alledge John 3.16 It is most certaine that this Scripture doth not teach us that there is an infinite love extended to all persons from first to last But because I have already opened the meaning of this Scripture I shall say no more of it in this place but refer the Reader to what I have abovesaid thereof in its proper place Fifteenhly they say If Christ hath not suffered for all persons then the Question is How shall I finde that hee hath suffered for me But if I beleeve he hath suffered for all then I doe necessarily beleeve that hee hath suffered for me And again say they not to beleeve this it takes away the certainty of faith from any man in respect of Christ for if any man be excluded from the benefit of his death I may be the person as soon as any other and I have no ground to beleeve the contrary And again say they No persons have any true ground to beleeve that Christ hath suffered for them otherwise then he is declared in Scripture to have suffered for all And no saving faith say they stands in opposition to this Doctrine of Christs suffering for the sins of all These things are expressed by them in the 18 19 20 21 22 lines of p. 15. And in the 19 20 21 22. lines of p. 16. And in the 17.18 19 20 21. 22 23 lines of page 21. I answer First Answ I have abundantly proved and shall further prove that this opinion or doctrine of Christs dying for all persons is not a Doctrine of Jesus Christ nor agreeable to the Scriptures rightly understood Therefore to make this the ground or foundation of faith as they doe is to build upon a sandy foundation And if the foundation be sandy I am sure the building cannot be strong Secondly such a person is much to bee questioned for the truth of his faith I say not for the strength of his faith but for the truth of it who hath no other or better ground to beleeve that Christ hath suffered for him then this that hee hath suffered for all persons And it is much to bee feared that such a one who thus speaketh and persists in it hath not yet felt the lively and powerfull workings of the Spirit of Christ within him opening his eyes and drawing his heart to come to Jesus Christ Thirdly although they say That no man hath any certain ground to beleeve that Christ hath suffered for him and that he is redeemed by Jesus Christ except he beleeve that he hath suffered for all persons Yet it is most certain that a sinner in whose heart and mind God is pleased to reveal JESUS CHRIST and him crucified giving him to see the pretiousnesse of CHRIST and his need of him drawing or calling him by his heavenly power to receive CHRIST or beleeve in him for remission of sins and life everlasting teaching him to set a high price upon the righteousnesse of Christ to embrace it to trust in it and to account all things besides losse and dung enabling him withalll by the same power sincerely to love Jesus Christ to kisse his Scepter to confesse his Name to deny himselfe to take up his crosse daily and follow Christ I say It is most certain that such a person doth freely beleeve in Jesus Christ he is a justified person through faith in Christ he is righteous in his righteousnes Christ is his he is Christs and he hath now no certain ground to beleeve or to be assured that indeed Jesus Christ is his Redeemer and he is one of the redeemed ones of Jesus Christ And then when God is pleased to goe yet further that is to cleare up to him by the teaching of his Spirit the former gracious workings of God in him and to witnesse to his heart by the same Spirit his reconciliation and Sonship hee is now sweetly assured and perswaded upon good ground that Christ is his and hee is Christs that Christ loved him and gave himselfe for him that hee is the Son of God in Christ an heire of God a joynt heire with Jesus Christ These things that I have said are agreeable to the word of God and to the cleare experiences of many Christians who are and know themselves to be the redeemed ones of Jesus Christ and yet see no ground from Scripture to receive that opinion of Christs dying for all persons And as for them who are of that opinion and make it the foundation of their faith I advise them to take heed that they build not their faith hope and comfort upon a sandy foundation So much for this Sixteenthly and lastly it is resolved by them upon the Question That this Doctrine of Christs suffering for all is the subject matter of the Gospel and that without this no man hath any thing to preach to the world no glad tidings no remission of sins no doctrine of reconciliation no grace or peace at all This is expressed by them in the 5 6 7 8 9 10 11 12 lines of page 17. I answer First it is most evident and certain that this Doctrine of Christs suffering for all persons is not the Doctrine of Jesus Christ nor the subject matter of the Gospel neither is such a thing found in the Gospel nor in any part of the word of God rightly understood Secondly It is strange that no man hath any thing to preach to the world no glad tidings no remission of sinnes no doctrine of reconciliation except he preach that Christ hath died for all persons and redeemed all persons I find that the Preachers of the Gospel of whom the Scripture makes mention did dispense or preach that one and the same Gospel in a divers manner or method
vanities and wicked practises and turne to Iesus Christ believe in him onely for remission of sinnes further declaring That by him onely whosoever believeth in him shall have remission of sins But it must be observed That such as preach repentance as relating to the Law as a legall worke or duty as a condition of righteousnesse life and salvation as a preparation or qualification to Christ or as something to be done by us before we can have Christ or believe in him unto remission of sins Such doe not preach repentance and remission of sins in the Name of Christ they rather seeke to drive men from Christ and bottom them upon some other foundation then Iesus Christ Now of the things which we have spoken this is the summe To preach the Gospel to the World it is to declare to them the death and resurrection of Iesus Christ and the authority which God hath given him to judge the quicke and dead at his appearing calling upon them and beseeching them in the behalfe of Christ to forsake all fleshly confidence superstitious vanities and sinfull practises to turne to Iesus Christ and believe in him onely unto remission of sins and everlasting life further declaring to them that there is no way for them whereby to escapethe wrath of God but onely through faith in Christ and that through his Name whosoever believeth in him shall receive remission or sins and the wrath of God â—yeth upon him neither is there any other way for him to escape the same What I have said herein we shall find agreeable to many Scriptures Mat. 4.17 Mark 1.14.15 Mark 6.12 compared with Luke 9.6 John 3.14.15.16 Acts 2.38 and 3.18.19 and â—0 42.43 and 13.38.39 and 17.30.31 and 24.24.25 and 26.15 to 21. and 28.23 Now when the Preachers of the Gospel have done this when they have preached to the World Christ crucified and risen from the dead and have called upon men to turne to Iesus Christ and believe in him for remission of sins and have declared to them that there is no other Name whereby we must be saved or whereby we can escape the wrath of God but onely the Name of that Iesus which was crucified and is risen againe from the dead I say when they have done this they must leave the issue to the Lord who onely makes this Ministery powerfull to whom he pleaseth giving them repentance that is turning them from their iniquities unto Iesus Christ inabling them to believe in him unto remission of sins and everlasting life And surely God hath appointed the Ministery especially for this end that by means thereof he might worke faith in all those whom he hath ordained vnto eternal life Luke 10.6.7 Acts 3.26 and 5.30.31 and 10.44 and 11.18 and 13 47.48 and 16.14 and 28.24.28 And thus as the Lord hath helped me I have briefly declared from the Scriptures what it is for the Messengers of Christ to preach the Gospel to the World But that Christ hath suffered for the sins of all persons that he hath redeemed all persons that he hath taken away the sins of all persons that he hath redeemed all persons that he hath wrought reconciliation for all persons as they say I find no where in the Gospel neither is it a agreeable to the Scriptures And therefore to preach this is not to preach the Gospel of Christ but something which men have added to the Gospel of Iesus Christ And thus I have declared the chiefe mistakes and absurdities which I find expressed by them in their severall bookes advising themseives to consider what snares they are entangled in and exhorting others to be ware least they be ensnared with these or the like things The conclusion And now in the conclusion of this Treatise I shall briefly propound some few reâ—sons further to prove that this opinion of Christs suffering for all persons or redeeming all persons is not the doctrine of Jesus Christ First For whomsoever Christ died for them also he rose againe and for them he sits at the right hand of God and maketh intercession for them This foure-fold golden chaine is so sure and strong that it can in no wise be broken or divided It may and is and must be destingvished but it neither may nor must be broken This fore-fold glorious worke of the Son of God Paul linketh together in one golden chaine Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us And upon this ground he triumpheth in behalfe of himselfe and others who have a part in the same love of Christ saying Who shall seperate us from the love of Christ And Esaiah saith He powred out his soul unto death Esa 53. and he was numbred with transgressors and he beare the sin of many and made intercession for the transgressors wheâ—e the prophet linketh these together He beare the sin of many and made intercession for the transgressors Those whose sins he bare for them also he made intercession And the Apostle Iohn teacheth us that those for whom Christ is the propitiation he is for them also an Advocate with the Father 1 Iohn 2.1.2 saith he My little children if any of us do sin though let us take heede of sinning We have an Advocate with the Father Jesus Christ the righteous how doth he prove that saith he He is the propitiation for our sins that is He who is the propitiation or reconciliation for our sins he is without doubt our Advocate also with the Father And indeed propitiation and advocation are inseperable benefits he that hath an interest in the one hath an interest in the other also Propitiation is the ground of advocation and advocation is a fruit necessarily and inseperably flowing from propitiation Neither is advocation without propitiation neither doth propitiation go alone to any persons without the power and benefit of advocation And therefore those who go about to divide advocation from propitiation they pervert the Scriptures and divide Christ And againe Paul witnesseth that those who have a part in the death of Christ they have a part in his resurrection also Rom. 4.25 He was delivered for our offences and was raised againe for our justification From all this that hath been said it is manifest that whosoever have a part in the death of Christ they have a part in his resurrection in his sitting at the right hand of God and in his intercession also And is this any lesse then salvation Those who have a part in these things are they not saved Hence I conclude that seeing all persons have not a part in the benefit of his resurrection advocation or intercession at the right hand of God neither have they a part in the benefit of his death or sufferings for these benefits are inseparably linked together they that have a part in the one have a part in the other also Secondly