according to the different estate of that people to whom they were to preach to wit Some of the Jewes had a more speciall hand in betraying and crucifying the Lord of life Now in preaching to these Their endeavour was to convince them that this Jesus whom they had crucified was indeed the Sonne of God the very Christ that holy and just one whom God had raised from the dead and set him at his owne right hand there expecting untill all his enemies be made his foot-stoole And they did further teach them That there was no way for them whereby to obtaine remission of sins and life everlasting but onely by this Iesus whom they had crucified and therefore they did earnestly exhort them to returne to him and believe in him for remission of sins that so they might never any more be remembred against them Acts 2.22 to 39. and chapter 3.13 to 20. and chap. 4.10.11.12 and chap. 5.29.30.31.32.33 and chap. 7.51 to 57. And thus Christ preached himselfe to Saul chapt 9.4.5 Saul Saul why persecutest thou me And he said who art thou Lord And he said I am Jesus marke that I am Iesus whom thou persecutest Whilst he is smiting of him to the earth he declareth himselfe to be a Iesus now ready to give him salvation in himselfe through faith in him Againe the generallity of the Iewes made their boast of their priviledges of the Law that they were circumcised they were Abrahams seed and God had made choyce of them above all other Nations of the earth to be a people to himselfe They were very zealous in the observations of the Law and trusted that in the enjoyment of the Priviledges in the performance of the workes and in the observations of the customes and ordinances of the Law they should obtaine righteousnesse before God for the Scripture saith they went about to establish their own righteousnesse that is they sought righteousnesse by the priviledges and workes of the Law Now in preaching to these they did endeavour to bring them off from that opinion which they had of these things and that confidence which they put in these things declaring to them with much power and boldnesse that there was no righteousnesse nor salvation to be obtained any other way but onely by the righteousnesse and grace of another to wit the Lord Iesus through faith in him And that by him all that believe are justified from all things from which they could not be justified by the Law of Meses Acts 13.38.39 agreeable to that Rom. 10.4 Againe There were some from amongst the Gentiles who did feare God that is they were worshippers of God they preached and gave much Almes and were very devout in their conversation Of this ranke was Cornelius and all his house Acts 10.1.2 Such were they also to whom Paul speakes Acts 13.16.26 Where you may observe that besides the men of Israel the Children of the stocke of Abraham he speakes to another sort of men amongst these who did feare God that is They did come together amongst the Iewes to worship God Such a one also as I conceive was Lydia before Paul did preach to her The Scripture saith Shee worshipped God And such a one was that Ethiopian Eunuch before Philip was sent to him He had beene at Ierusalem for to worship Now in preaching to these they did endeavour to bring them off not from the things themselves orderly to be done but from putting confidence in these things preaching remission of sinnes and salvation to them onely through faith in Christ that so they might not look for peace and reconciliation with God by these workes of righteousnesse which they did though in themselves good and needfull for other ends but onely by Iesus Christ and faith in him This is evident from all the forementioned Scriptures Acts 8.35 and 10.36 to 44. and 13.26 to 40. and 16.14 and 17.17 Againe There were some amongst the Gentiles who were eminent for wordly wisedome prudence and learning they were great disputers and men of great abilities These did glory much in their wisedome and learning and accounted of most men besides themselves to be but fooles and as for the preaching of Christ crucified that was but a foolish thing in their apprehension These are commonly in the Scriptures called Greeks or Grecians such as are wise These are those of whom Paul speakes 1. Cor. 1.19 to 30. Now in preaching to these or in disputing with them They did endeavour to beat them off from that opinion which they had of themselves and from that esteeme which they had of their wisedome learning and prudence teaching them that to know Iesus Christ and him crucified is the greatest wisedome and that all is nothing except they know Jesus Christ and believe in him Jer. 9.23.24 Acts 9.29 and 18.4.5 Rom. 1.14.15.16 Againe The generality of the Gentiles were people that were given to grosse Jdolatry and other great impieties These are in Scripture called Barbarians Scythians and such as are unwise For they were not eminent for wordly Wisedome and learning as the others were Now in preaching to these They did endeavour to convince them of the vanity and sinfulnesse of these practises exhorting them earnestly to forsake these vanities and to turne to the living and true God and to believe in his Sonne Jesus Christ whom they did endeavour to make knowne vnto them Acts 14.13 to 19. and 17.18 to the end and 26.27 to 24.1 Thes 1.5 to the end Thus we see That the Preachers of the Gospell of whom the Scriptures make mention in preaching to the World they did preach that one and the same Gospel in a divers manner or method according to the different estate of that people to whom they did declare the same But in all this we doe not find neither is it elsewhere found in the Scriptures that they did declare to them that Iesus Christ suffered for the sins of all persons But they did call upon them in the Name of Iesus Christ to turne to him to believe in him for remission of sinnes declaring to them that there is no way whereby men can obtaine salvation but onely through Iesus Christ and that by him whosoever believeth in him shall receive remission of sinnes and evelasting life What I have said herein is agreeable to the words of Christ in Luke 24.46.47 It behoved Christ to suffer and to rise from the dead the third day And that repentance and remission of sinnes should be preached in his Name among all Nations beginning at Jerusalem From whence we learne That to preach the Gospel to the World or to the men of the world it is to preach repentance and remission of sinnes to them in the Name of Iesus Christ Answ Now to preach repentance and remission of sins to the world in the Name of Christ it is to declare to them and to call upon them in the behalfe of Christ that they forsake and cast away all fleshly confidence superstitious
this Scripture to wit That God so loved that uncircumcised forlorn hopelesse far-off people the Nations of the Gentiles the world aliens strangers common and unclean wilde beasts creeping things fowles of the aire so called as standing in opposition to the Jewish Church that he gave his onely begotten Sonne for them that they might certainly besaved throughhim The second glorious mystery held forth in these words is this to wit That the onely way to life everlasting is through beleeving in the Sonne of God This is that rightousnesse which is of faith which stands in opposition to the righteousnesse of the Law The righteousnesse which is of the Law saith on this wise The man which doth these things shall live by them But here is another a new a blessed lesson which the Lord Iesus teacheth Nicodemus is written for our learning to wit That the Son of Man is lifted up that whosoever beleeveth in him should not perish but have everlasting life We are not to understand beleeving in this Scripture or any other of the like nature to be mentioned as a condition or worke wrought by us but we are to understand it as standing in opposition to working for life and salvation The way to life is not by our workings or our righteousnesse but in receiving the righteousnesse of another to wit of the Lord Jesus through the faith of the operation of God And thus we are to understand all these Scriptures which speak of justification by faith We are not justified and saved by our own working or our own righteousnesse but in receiving the righteousnesse of another through the faith of the operation of God And thus through the helpe of God I have cleared this Scripture from that corrupt sense which they put upon it and have declared the minde of God in it And thus that fore-named Scripture Ioh. 1.29 and this doe agree in one A Seaventh Scripture propounded The 7th Scripture by them is 1 Iohn 2.2 The words are these following And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world In which words that I may declare the minde of God in them he opeing of it and cleare them from that corrupt sense which they put upon them these things are considerable to wit First the propitiation it selfe and that is Iesus Christ the righteous as he is here expressed Secondly The end and benefit of this propitiation and that is here expressed to be for sins that is for the remission of sins Thirdly The persons who are concern'd in the benefit of this propitiation and they are here expressed to be We and the whole world He is the propitiation for our sins and the sins of the whole world But what are we to understand in this place by the whole world They say We are here to understand all persons in the world or every man and woman in the world from first to last And hence they conclude That Jesus Christ the righteous is the propitiation for the sins of all persons in the world from first to last I shall shew the unsoundnesse of this opinion Some reasous to clear thiâ— Scripture and of this interpretation of this Scripture from two or three considerations in the words themselves with these depending upon them First In the very same sense that Jesus Christ the righteous is the propitiation for our sins in the very same sense and in no other hee is the propitiation for the sins of the whole world that is he is the propitiation for fins under one and the same consideration onely Now the holy Spirit teacheth us and it is best to cleave to his testimony Rom. 3.25 That God set forth Jesus Christ to be a propitiation through faith in his blood The holy Spirit here teacheth us in what sense or under what consideration Jesus Christ is the propitiation or reconciliation for sinnes to wit through faith in his blood that is he is the propitiation for the sins of those and those onely who do beleeve in him for remission of sins And thus we are to understand the word Our in this place of John Iohn 5.3 He is the propitiation for OVR sins that is for us who through his power doe beleeve in him unto righteousnesse For it is well known that John writes here unto beleevers such as beleeved in Christ unto remission of sinnes And in the very same sense wee are to understand that in the fourth chapter of this Epistle verse 10. Herein is love not that we loved God but that he loved us and sent his Sonne to bee the propitiation for our sinnes that is such or so great is the love of God that he hath given us remission of sinnes and reconciliation with himselfe through faith in the blood of his Sonne To the same purpose also is that in Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son that is through faith in his death as is most plain from the former part of the chapter And verse 11. We joy in God through our Lord Iesus Christ by whom we have now received the atonement Wee have received the atonement that is we are reconciled to God through faith in Christ Now then if the holy Spirit witnes that Jesus Christ is the propitiation or reconciliation for sinnes through faith in his blood and no otherwise and that he is no propitiation reconciliation or redemption to any but through faith in his blood only I then conclude that by the whole world in this place we can in no wise understand all persons or every man and woman in the world The second reason is taken from the consideration of the end and benefit of this propitiation and that is here expressed to be for sins that is for the remission of sins Whosoever have a part or interest in this propitiation they have all their sins fully and perfectly remitted to them washed away in his precious blood There is not one person to or for whom Christ is a propitiation or reconciliation but he hath all his sins washed away in his pretious blood and shall certainly be saved Therefore this cannot agree to all persons in the world Thirdly something is to be learned from the connexion of these words with those before-going If any man sin saith he we have an Advocate with the Father Iesus Christ the righteous And he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world Hence I conclude that all those for or to whom Jesus Christ is the propitiation he is for them an Advocate also And though some do separate between the propitiation and advocation saying That hee is the propitiation for many for whom hee is not an Advocate yet certainly these two are so inseparably linked together that though we must distinguish them yet we must not yea we cannot separate them There is no
but he bare them that is he bare them strongly fully powerfully vntill the worke was done vntill he was a conquerour over them all in our behalfe that we might be enabled to die to sinne and live to righteousnesse This is indeed the fruit of Christs powerfull bearing of our sinnes as the holy Spirit witnesseth 1 Pet. 2.24.25 Now how these things can agree to all persons let the vnderstanding Reader judge I doe therefore conclude as before that by all in this Scripture we are to vnderstand all we all us that is all we who doe enjoy peace with God through him all us who are healed by him And thus the word all is to be vnderstood in Rom. 8.32 He that spared not his owne Sonne but delivered him up to death for us all marke it for us all that is us all who are called by him and justified by him as the two former verses doe clearly teach And thus the word all is to be vnderstood although vpon another occasion in Gal. 4.26 Ierasalem which is above is free which is the Mother of us all that is us all who are the children of God believers in Iesus Christ Thus much for the opening of that Scripture A fifth Scripture propounded by them to Iustifie their opinion The fifth Scripture is that in Iohn 1.29 Behold the Lambe of God which taketh away the sinnes of the world Now that I may as the Lord helpeth me discover the mind of God in this Scripture and cleare it from that corrupt sence which they put upon it I will first shew in what severall respects or acceptations the word World is taken in the Scripture because herein lyeth the chiefe difference between us and then make application to the thing in hand The divers acceptations in which the word World is taken in Scripture I conceive may be all comprehended under these following First somtimes it is taken that very often for that round compasse of the Earth with the inhabitants thereof especially mankind which God created and fashioned in the beginning and hath renewed and governed from time to time Psal 24.1 and 50.12 Into this World Christ came and out of this world after he done the will of his Father hee ascended againe to sit at the right hand of his Father Secondly The word World is somtimes taken for a part of the World onely and yet in a generall tearm is called the World Iohn 12.19 Acts 19.27 Thirdly It is sometimes taken and that but seldome in the Scripture but oftentimes in our ordinary speech for a great number or quantity of any thing Iames 3.6 Fourthly It is sometimes taken and that very often in Scripture for the fading joyes pleasures riches honours and liberties which are here below as also for sinfull customes evill manners ungodly workes worldly doctrines and lusts as they stand in opposition to those joyes riches and honours which are above and those wayes workes and doctrines which are according to the will of God Rom. 12.2 Gal. 6.14 Iames 1. last 1 Ioh. 2.15 16 17. Fifthly It is sometimes taken for worldly or ungodly men as they stand in opposition to holy and godly men the called and beloved ones of God Mat. 18.7 Iohn 15.18 19. and 17 9 14 16. 1 Iohn 3 13. Rev. 11.9 and 13.3 compared with vers 8. Sixthly The word world is somtimes taken for the Nation of the Gentiles who in Scripture are called the world in way of opposition to the Icwish Nation who alone were the Church of God untill the wall of partition was broken down by the death of Christ This is cleare from what is written in Rom. 11.12 If the fall of them that is of the Iewes be the riches of the world and the deminishing of them the riches of the Gentiles And again vers 15. If the casting away of them be the reconciling of the world In this Scripture it is most evident that the Nation of the Gentiles are called the world as standing in opposition to the Iewish Church And thus also we are to understand the words of Christ in Iohn 17.21 23. where he prayeth That the world may beleeve that the Father sent him and that the Father loved them as he loved him And in Luke 12.30 compared with Matth. 6.32 It is manifest That the Gentiles are called the Nations of the world Thus much also the Apostle teacheth in Ephes 2.11.12 In time past saith he ye were Gentiles in the flesh called the uncircumcision in way of opposition to that which is called the circumcision in the flesh made by hands And at that time saith he ye were without Christ being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Doth not he here teach so much That there was a time when the Gentiles were called the world or the uncircumcision in way of opposition to the Iewish Church who were called the circumcision of the flesh and enjoyed many great and glorious priviledges Seventhly The word world is sometimes taken for all Nations of people Iewes and Gentiles as standing in way of opposition to one nation of people only Mat. 24.14 Mark 14 9. and 16.15 Lastly it is somtimes taken for the world to come in way of opposition to this present world Ephes 1.21 Heb. 2.5 and 6.5 And having thus farre made entrance into the matter I will now proceed to the consideration of the Scripture in hand Ioh. 1.29 Behold the Lambe of God which taketh away the sinne of the world By world here they understand all persons or all men and women from first to last Before I come to give the true and naturall meaning of this Scripture I shall first shew one or two Reasons from the words themselves to cleere them from the corrupt sence which they put upon them The first reason is taken from the consideration of these words taketh away He taketh away the siune of the world The opening of this Scripture The words are exceeding cleere and full and of great force He doth not say It is probable or it is possible he may take them away but he taketh them away that is He certainly fully freely perfectly powerfully and for ever taketh them away And I am confident that the words take away taken away and taketh away when they are spoken of things done or to be done do alwayes signifie in Scripture a perfect powerful absolute and compleat removall or taking away of things so that the things do not remain any more I could give many Scriptures to prove this but I will content my self with a few which I desire may be well noted Esa 6.7 Thine iniquity is taken away Rom. 11.27 This is my Covenant with them when I shall take away their sinnes Heb. 10.9 He taketh away the first that he may establish the second 1 Ioh. 3.5 And ye know that he was manifested to take away our sins So that in the Scripture
say Our Fathers did eat Manna in the Desert verse 31. And Christ agreeth to it Your Fathers did eat Manna in the Desert verse 49. No other Nation in the whole world had a propriety in these glorious priviledges which were lively figures of Christ but the Jewish Nation onely But this true bread Jesuâ— Christ he is not limited unto thâ— Jewish Nation only as that Marinâ— was but he is sent of God to givâ— life everlasting life unto the Nationâ— of the Gentiles the Heathen the World And here is the excellency of this Manna according to what he saith verse 33. The bread of God is he whicâ— cometh down from Heaven and giveth life unto the world And this is a mystery which the Scripture much speaketh of to wit the salvation oâ— the Gentiles by Jesus Christ Thuâ— much briefly concerning that Scripture A Ninth Scripture propounded by them is John 4.42 The ninth Scripture The words are these following And they said unto the woman Now we believe not because of thy saying for wee have heard him our selves and know that this is indeed the Christ the Saviour of the World By world here they understand The naturall meaning of it as before all persons or every person in the world I shall be brief in the clearing of this Scripture It is well knowne to every understanding Reader that the Samaritans with whom Jesus was now dealing and by whom these words are here uttered were the Nations of the Gentiles which the King of Assyria placed in Samaria when he carryed away the Israelites captives 2 Kings 17.24 These Nations of the Gentiles are called the world as standing in opposition to the Jewish Church being a people farre off as it were forgotten and without hope untill the manifestation and suffering of Christ in the flesh With this world as being a first fruits of the calling of the Gentiles Jesus Christ is now dealing and by his power reveales himselfe and grace in them whereby they tasted and knew his love and grace towards them and their redemption and salvation by him for no lesse then so is the meaning of the words Mark it In the verse before-going it is said Many more believed because of his own word that is His word was mighty and powerfull in them opening their understandings to know him and perswading their hearts to receive him or believe in him Upon this they make this solemn profession of him and his power in them Now we believe said they to the woman not because of thy word for we have heard him our selves that is we have felt the life and power of his word in our hearts and we know that is we know by most sweet and comfortable experience that this is indeed the Christ the Saviour of the world That is We who hitherto have bin the out-cast world doe now know Jesus Christ and his grace and power in us and wee are able to say not upon hear-say but upon knowledge experience from his owne teaching that hee is thus become the Saviour of the world and that the world now doth enjoy salvation by Jesus Christ Here is a pretious mystery and here is the pretious knowledge of it This is indeed the naturall meaning of the Holy Spirit in this Scripture which will in no wise agree to their interpretation of it Another Scripture propounded by them is John 12.47 The tenâ— Scripturâ— The words are these following If any man hear my words and believe not I judge him not for I came not to judge the world but to save the world By world here as before they understand all persons or every person in the world In answer to which consider First It is here said The cleaâ—ing of it 〈◊〉 Christ came to SAVE the world Now by saving in this place we are to understand no lesse then a compleat perfect powerfull everlasting saving or salvation for so it stands in opposition to judging or condemning in this place as it doth also in John 3.17 Secondly as that which follows naturally upon the former it is said Christ CAME to save the World Now without controversie Whatsoever Christ was sent to doe or came into the world to doe he did fully and perfectly perform the same for as it was his delight to do so Iohn 4.34 So he was enabled with power also to do the same Esa 63.1 Therefore he is bold to affirm even before his Father who sent him when he is now ready to leave the world I have finished the work which thou gavest me to do Iohn 17.4 And therefore when we read in Scripture that the Sonne of God came for such an end or to doe such a work we are to understand that he did verily and perfectly and fully performe and finish the same The Son of God did not his worke by halues for he had both will and power to finish and fulfill the same Now if these two things be well considered it will be clear to the judicious Reader that we cannot understand these words according to their sence for then it would follow that every person in the world shall certainly and powerfully be saved But by the world in this Scripture The natuâ—all meaning of the vvords we are to understand the nations of the Gentiles who as I have declared are oft times in Scripture called the world as standing in opposition to the Jewish Church as being a people untill the manifestation and suffering of Christ in the flesh cast out a farr off and as it were forgetten These nations of the Gentiles this world the Sonne of God came to save He came not to judge that is to condemne to take vengeance upon this cast-out farr-off forgotten most wretched world these gentile nations but he came to magnifie the exceeding superabounding riches of the grace of God to them in bringing salvation to them by his death This interpretation of this Scripture I shall confirme from two or three reasons set downe by the holy Spirit in the words before going First when certaine Greeks which were of the Gentile nations came up to worship at the feast and desired to see Jesus He being made acquainted with it said verse 23. The howre is come that the Sonne of man should be gloristed that is The time is now come that the Sonne of man shall beglorified in bringing salvation to the Gentiles by his death This is that much fruite of his death which he speakes of verse 24. And hitherto also tends that in verse 28. Father glorifie thy Name then came there a voyce from heaven I have both glorified it and will glorifie it againe that is I will more abundantly then formerly magnifie my grace and power by thy death which is now at hand Secondly as depending upon what before goeth The Lord Jesus saith verse 31. Now is the judgement of this world By judgement here we are to understand righteousnesse deliverance or salvation and by the world we