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
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
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
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
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
nature And though an assent unto the truth of the Gospel be included in all lively or living faith yet something else is required and found also in such afaith as embraceth and receiveth Jesus Christ unto remission of sins Thirdly it is resolved by them upon the question That there are some evils which doe attend the unbeliefe of Gods own people For say they God doth rebuke chastise and judge them with temporall judgements helping them thereby as his children to mortifie the sinne which remaineth in them This is the substance of the first question and answer in page 6. I answer Answ That unbeleefe which remaineth in Gods owne people is indeed an evill as all sin is but that those rebukes chastisements afflictions or corrections which God in Judgement that is in measure righteousnesse and mercy inflicteth upon his own children are properly evils to them or are inflicted upon them in the nature of evils is not cleare to me from the testimony of Scripture And they themselves confesse as is is most true in the last question and answer of the same page That all the sinnes of all beleevers are so washed away in the blood of Christ that the guilt of them doth not all remain against them And surely if there bee no guilt there is no curse no sting no evill in those chastisements which God as a Father in love in measure and for their profit doth inflict upon them Fourthly it is resolved by them upon the question That the sins of all unbeleevers are washed away in the blood of Christ as a truth to be beleeved by all To prove which as they conceive they alledge Rom. 3.22.23 24 25. John 1.29 and 12.47 Chap. 3.16 17. This is the substance of the 11 12 13 14. and 15. lines of the sixth page I answer Answer First the Scriptures they alledge speak no such language but the contrary as will be evident to every understanding Reader And for further satisfaction I refer the Reaâ—er to what I have already declared â—o bee the meaning of these Scripâ—ures Secondly it is most certain that the â—ins of no persons are washed away â—n the blood of Christ but such who â—re drawn by the power of Christ to â—eleeve in him Rom. 3.21 22 23.24 25 26. 1 Cor. 6.11 Titus 3.3 4 5 6 7. Thirdly they themselves confesse that not the sinnes of any are pardoâ—ned or remitted untill such time as they beleeve in Christ This is the substance of what they say in the fifth question and answer in page 4. Now what difference is there between remission of sinnes and washing away of sinnes I am sure the Scripture maketh no difference And I am sure also that such who have their sinnes remitted or washed away in the blood of Christ being justified persons shall certainly be saved Fifthly It is resolved by them upon the question that the sinnes of beleevers are washed away otherwise then in unbeleevers This is contaiâ— ned in the fifth question and auswerâ— pag. 6. I answer Answ first it is most certain that all the sinnes of those who beleeve in Christ are perfectly and foâ— ever washed away in his pretious blood Act. 10.43 and 13.39 Secondly it is as certain that thâ— sins of unbeleevers whilst they continue in unbeliefe are not pardoneâ— nor washed away but abiding in thaâ— condition they abide under the power and merit of all their sinnes anâ— the wrath of God abideth on them John 3.36 And I am sure it is noâ— agreeable either to the language oâ— meaning of the Scripture to say thaâ— the sinnes of beleevers are washed aâ— way otherwise then in unbeleevers Sixthly it is resolved by them up on the question that the sins of glorified beleevers are otherwise washed away then the sinnes of one yet remaining in the estate of grace not yet glorified To prove this as they conceive they alledge 1 Cor. 13.9 10 11 12. Col. 3.3 4. 1 John 3.2 Rom. 8.23 This is also expressed in the same question and answer page 6. I answer first Answ they bewray much weaknesse and ignorance in themselves in this their conclusion Secondly the Scriptures they have â—lledged as the understanding Reaâ—er in the perusall of them may easily â—erceive doe not in the least meaâ—ure point at such a thing as they alâ—edge them for Thirdly it is certain that the sins â—f all those who beleeve in Christ â—re perfectly fully and for ever even 〈◊〉 this present life remitted or washed way in the blood of Christ Yea all â—heir sinnes are now as perfectly and â—lly remitted or washed away in â—oint of justification as they shall be 〈◊〉 the Kingdome of glory Acts 13. â—9 1 Cor. 6.11 Heb. 10.17 1 John â— 7 Rev. 1.5 Fourthly it is indeed most cerâ—â—in that beleevers or justified perâ—ons whilest they are in this earthly â—abernacle come farre short of that â—ory which they shall enjoy at the â—ppearing of the Lord Jesus And thus indeed there is an unspeakle difference between the condition of a beleever in the state of mortality and when mortality shall bee swallowed up of life And this is that which those fore-mentioned Scriptures alledged by them teacheth us But what is this to prove that the sinnes of a beleever glorified are otherwise washed away then the sinnes of a beleever in the estate of grace not glorified This is to make remission of sins or justification to bee imperfect to a beleever in this present life Seventhly they say That all persons doe enjoy an outward and temporall benefit by Christ though it be neither preached nor beleeved This is expressed by them in the 17 and 18 lines of page 7. I answer Answer It is not clear to me that unbeleevers abiding in the estate of unbeliefe mind that doe enjoy any outward and temporall things as benefits to them It is true indeed they enjoy many outward things in themselves good and pretious but that they are in the nature of benefits or good things to them or that Christ died to procure outward and temporall benefits for them as benefits to them it is not cleare to me But if I mistake in this or any other thing I am willing to be informed Eighthly their interpretation of some passages of Christs Prayer Iohn 17. is very unagreeable to the mind of Christ Christs Prayer say they is to bee distinguished in respect of the things prayed for Some things say they were speciall onely belonging to beleevers verse 9. compared with verses 11.15 and 17. And some things say they are common to all and for such things Christ did pray for the world as verses 21 23. though not in respect of the things in speciall belonging onely in peculiar to the Saints And say they he onely prayed for the unity of the faithfull as a means tending to cause the world to beleeve that his sufferings for all is of the same nature whether men beleeve it or not This is the substance of what they say in the last answer
page 7. and the first answer page 8. In answer to which I shall briefly declare Answ what I conceive is the minde of Christ in these passages of his prayer and therein I shall discover the unsoundnesse of their interpretation thereof First those for whom he prayeth verses 6.11.15.17 are actuall believers such as were for the present called of God out of the world and given to Jesus Christ thus much he often times expresseth in his prayer Secondly those for whom he prayeth verses 20.21 22 23. are such as should afterwards that is from that time to the end of the world through the power of Christ in the ministry of the Gospel believe in him And whereas he saith in these verses That the world may believe He herein aimeth chiefly at the conversion of the Gentiles which he here calleth the world as they are else-where called in other Scriptures as standing in opposition to the Jewish Church And whereas he saith That the WORLD may believe He doth not leave the matter as uncertaine Neither doth this word may in this place signifie any such thing as that they may believe or they may not But the words do carry an undoubted certainty in them and signifie as much as that the world shall believe And so much he faith in the 20. verse I pray for them which shall believe in me through the word And whereas he saith That the world may believe that thou hast sent me we are to understand that according to the Scripture To believe that the Father hath sent Christ is really and truly to believe in Christ Thus much Christ teacheth us in Iohn 16.27 Where he thus witnesseth of his Disciples Ye have loved me and have believed that I came out from God And againe in this 7. chapter verse 8. They have knowne surely that I came out from thee and they have belived that thou didst send me he meaneth That the world may believe in him unto life everlasting And therefore he enlargeth himselfe in verse 23. where he saith That the world may know that thoâ— hast sent me and hast loved them aâ— thou hast loved me Againe take notice that this expression of Christ that the world may believe that thou hast sent me is an entire petition in it selfe and runeth thus Father I pray that the world may believe that thou hast senâ— me and hast loved them as thou hasâ— loved me And surely the Father diâ— heare and answer him in all things according to his prayer Lastly take notice that whereaâ— he saith in verse 9. I pray not for thâ— world and yet here in verses 21. and 23. he doth pray for the world Wâ— are to understand the world in thesâ— two places in a different sense By the world in verses 9. We are to understand such as live and walke and continue to live in ignorance disobedience and hatred against Christ These are called the world as standing in opposition to whom the Father calleth or draweth unto Jesus Christ agreeable to that in Iohn 15.18.19 And thus he prayeth not for the world but for those whom the Father giveth him out of the world verses 6.9 By the world in verses 21.23 we are to understand as I said before the Gentiles which had not yet the Gospel of Christ preached amongst them except some first fruits of them These are called the world in opposition to the Jewish Church as being an out-cast people hitherto And for the world hee here prayeth that they through the power of God in the preaching of the Gospel may be drawne to believe in Christ and enjoy the love of the Father in him What I have said concerning these passages of Christs prayer doth clearly discover their interpretation of the same to be unagreeable to the minde of Christ both darkening the matter and crossing the very end and power of Christs prayer For is there any such thing pointed at in Christs prayer verses 21.23 as that he onely prayeth as they say for the unity of the faithfull as meanes tending to cause the world to believe that his sufferings for all is of the same nature whether men believe it or not I will onely say thus much that there is not onely much darknesse in their own words but that they tend also to darken the words of the Lord Jesus Ninthly they say that the sufferings of Christ and his prayer for all is of equall extention as a meanes tending to cause them to believe and if they do not they are left without excuse This is the substance of the latter part of the first Answ page 8. I answer Answer first it is most true that whosoever heareth the Gospel of Christ and believeth not in him they have no cloake nor excuse for their sin Secondly It is a grosse mistake and contrary to the truth of Scripture to say that Christs sufferings and prayer are of equall extention for all Thirdly whereas they say that the sufferings and prayer of Christ for all are of equall extention as a meanes tending to canse them to believe and if they do not they are left without excuse This is to make the sufferings and prayer of Christ to be a weake meanes without power whereas they are mighty and powerfull for and unto all those who are concerned in them and not one shall faile to enjoy the uttermost benefit of them who according to the aboundant grace of God are concerned therein Tenthly they say we must distinguish redemption in respect of price and in respect of the end and application Now the price say they is payd for all This is the substance of the 26.27.28 lines of page 9. I answer I would know what difference they make betweene the payment of the price and the application of it If a ransome be payd is it not then applied What is payment but application So that in affirming the price is paid for all they affirm that it is applied for the benefit of all But if they say It is paid to the Father for all though all have not the benefit of it I answer It is a carnall and unrighteous distinction to say that the Father hath received the full payment of the price for those to whom he doth not powerfully apply the saving benefit of the same And what is this but to charge either weaknesse or unrighteousnesse upon the most righteous and mighty God as though he should receive the payment of the price or ransome at the hands of Christ for those to whom he will not or cannot powerfully apply the saving benefit of the same And as for the Scriptures they alledge Heb. 2 9. 1 Tim. 2.6 I have above in their proper places shewed the meaning of them And whereas they make such a difference between the giving of the price for men and to men I have already declared that the giving of the price for men and to men according to the Scripture signifieth the same thing Eleventhly they say although Faith and