THose who de­sire and endea­vour to main­tain that JE­SUS CHRIST died for All Persons, and hath redeem­ed and reconciled All persons: They usually propound a certain distincti­on, as the ground of what they pre­tend to prove.

Which Drstinction of theirs poin­teth at a two-fold Redemption. [Page 2]The First, (say they) is a Redempti­on, Reconciliation and Salvation wrought by Jesus Christ in his own body, with God for men.

The Second, (say they) is a Redem­tion, Reconciliation, and Salvation wrought by his Spirit in Men to God.

The First they call a reconciling of God to Men.

The Second they call a reconciling of Man to God.

Which distinction of theirs, in their sense, will appeare to be weak from a twofold consideration.

First, in that the Scripture war­ranteth no such distinction in their sense. Mr. Denne, when hee begins to treat of the reconciliation of God to Man, hee confesseth in his fifth page of that Treatise, that it is im­properly spoken of him that was ne­ver an enemy, Neither indeed doe I find this distinction to be agreeable either to the Doctrine or Language of the Scripture.

Secondly, in that these things [Page 3]are propounded by them rather in way of Separation then Distincti­on. For (say they) CHRIST hath wrought Redemption and Sal­vation for All persons, (before God) but he hath not wrought Redemp­tion and Salvation for All Persons (in themselves. And thus they di­vide CHRIST and his Redem­ption.

Now, in searching of the Scrip­ture, wee shall finde, that when mention is made of Redemption, Reconciliation, and Salvation, as concerning persons redeemed; wee are to understand it to be spoken of those who are reconciled unto God, or made partakers of Redemption, Reconciliation, Justification, and Salvation, in themselves, before God, by JESUS CHRIST. So we are to understand these Scri­ptures following, Galat. 3.13. 1 Pet. 1.18. Revel. 5.9. Ephes. 1.7. Coloss. 1.14. Romans 3.25. Hebrewes 2.17. Ephesians 2.16. [Page 4]compared with 13, 14, and 15 ver­ses. Col. 1.21.

And it will not bee impertinent to the thing in hand, if we fur­ther consider,

That when mention is made of Reconciliation, Propitiation, or at­onement made, or to be made for any persons under the Law, we must understand it to bee spoken of such an Atonement or Recon­ciliation, as was wrought for them, and they were legally partakers of in themselves, before GOD, by meanes of those Sacrifices offered for them, which were a Figure of Jesus Christ. To this purpose con­sider these Scriptures following, Levit. 1.4. and 4.20.26, 31, 35. and 6.7. and 12.7.8. and 16.33. and 23.27.28. Numbers 8.19. and 25.13. 2 Chron. 29.24. Ne­hem. 10.33.

And truly (as answering those Figures) whensoever wee read of reconciliation, Propitiation, or At­tonement made for any persons [Page 5]by Jesus Christ; wee are to un­derstand it to bee spoken of such a Reconciliation or Atonement, as was obtained for them, and they were partakers of in themselves, before God, by means of that One Sacrifice Jesus Christ, which he him­self Once offered, to bring them into a glorious estate of persecution, and to uphold and preserve them in the same for ever. This is most cleare from what is writren, Heb. 10.10. and 14. verses compared together. And hitherto is agree­able that in Rom. 5.10.11. When we were enemies, we were reconciled to God by the death of his Sonne. And, We joy in God through our Lord Je­sus Christ, by whom wee have now received the Atonement. And where­as Thomas Moore, as an addition to the former distinction, in the fifth page of his book, saith, The for­mer was by Blood-shedding, the latter by Blood-sprinkling, or wash­ing.

I shall make it appeare in the se­quell of the Treatise, that all the blood which Christ did shed, is the blood of Sprinkling. Whereby it will appeare how unsound in it self, and how dishonorable to Christ his distinction is.

And as for those Scriptures, to wit, John 4.42. 1 John 2.2. 2 Cor. 5.19. 1 Peter 2.24. Hebrewes 2.9. 1 Timoth. 2.6. Iohn 1.29. Ro­mans 3.24. and Hebrewes 9.14. which in his second page hee alled­geth for the proving of the former distinction.

I shall through the Lords helpe, make it appeare in the sequell of this discourse also, we are to under­stand them, (and that according to their proper meaning) in another sense then he puts upon them. And that they are, all of them, spoken of such, who are partakers in them­selves before God, of reconciliation, atonement, remission of sinnes, and salvation by the price and power of [Page 7]the death or blood-shed of Iesus Christ. ‘And wheras in pag. 22. spea­king of the several ends of the death of Christ, (and that aptly in some things) He saith that when the death of Christ in respect of that end, which was for propitiation and ransome is onely mentioned, as it is for all, (saith he) so it is exprest in such generall words onely, as the World, all men, &c. And for this he alledgeth, 2 Cor. 5.14.15.19. 1 Tim. 2.6. He­brew 2.9.’

In answer to which, The Reader must consider, that this Conclusion of his belongs to the first part of their distinction. And as their di­stinction is in it selfe unsound, as will be still more evident by the consequent matter: So his Conclu­sion is vnsound also; Which will appeare from what is written in Hebr. 9.28. In which Scripture mention is made of the death of Christ in respect of ransome and propitiation onely, and that as a [Page 8]ground of faith: and yet it is not ex­prest in such generall words, as the VVorld, or all Men. For it is there said, Christ was once offered to beare the sins of many, and unto them that looke for him shall hee appeare the se­cond time without sinne unto salva­tion. Mind it, He was once offered to beare sinnes; Here is the end of his death in respect of ransome, and propitiation onely, and yet it is not applyed vnto all persons, but unto many.

And as for those 3. Scriptures alledged by him to maintaine his Conclusion, I shall speake something to them in their due place.

And before J leave this distincti­on, J cannot but give you to take notice, That, Mr. DENN, in his ‘Drag-net page 80. doth not let to affirme, That Iesus Christ redee­meth all persons, according to the second part of their distinction: to wit, In drawing them to himselfe, by the workings of his Spirit in [Page 9]them.’ To which purpose he alled­geth what is written in Acts 2.17. It shall come to passe in the last dayes (saith God) I will powre out of my Spirit upon all flesh, &c. This pow­ring out of the Spirit, hee saith be­longeth to all persons.

To which I answer, If wee con­sider,

First. What is the matter of the promise, together with the measure of it: to wit, The powring forth of the Spirit.

Secondly, The Time appointed for the performance of it: Jt shall come to passe in the last dayes.

Thirdly, What is meant here by all flesh: Which concerneth the per­sons interested in this promise.

Fourthly, What are the effects of the performance of this promise: to wit, Your Sonnes and Daughters shall prophesie &c. I say, if we con­sider and understand these things. It will appeare how weakely, and wrongfully Mr. Denn applyeth this [Page 10]Scripture to this purpose.

And as for his following Scri­ptures, which he alledgeth to the same purpose, If he will mind, and duely weigh them, in their severall circumstances and expressions, he may see, that they hold not forth the same thing which that in the Acts doth. And as for his interpretation of the words of Christ, in Iohn 12.32 (which are the groūd of that his discourse, which he cals the Drag­net) I shall in the sequel of my Trea­tise (in opening the same words) discover what an unsound sense he puts upon them. Now of the things before spoken, this is the summe.

Whensoever we read of Atone­ment, redemption, reconciliation, as touching persons redeemed, reconci­led or saved by Jesus Christ. We are to understand, That it is such an Atonement, reconciliation or re­demption, which they are partakers of in themselves, before God, accor­ding to the riches of his grace, by [Page 11]Jesus Christ. Which good pleasure and grace of God was given them in Christ Iesus, before the world began, But is now made manifest by the ap­pearing of Iesus Christ. And is then made manifest in the hearts of those, to whom Jesus Christ appeareth, abolishing death, and bringing life and immortality to light through the Gospel, 2. Tim. 1.9.10. This that I have said may serve thus farre to cleare the truth, and to discover the unsoundnesse of that distinction, or rather separation which they make in the redemption of Christ.

And whereas Thomas Moore, in the two last lines of page 23, fur­ther saith; That the Scripture di­stinguisheth ‘and putteth great difference between the Redempti­on life and Justification that is In Christ for men: and the same Ʋpon or In men through the en­joyment of Christ. And for this purpose alledgeth, Rom. 3.24. and 4.24.25. and 5.6.10.11.15.18. [Page 12]2 Cor. 5.19. 1 John. 5.10.11.12. And the former of these saith he is larger then the latter.’

I answer, First, I doe not find that these Scriptures doe hold forth any such distinction.

As for that in Rom. 3.24. Where it is said, We are justified freely by his grace, through the redemption that is in Christ Iesus.

I answer, Doth he not here speake of such persons, who in themselves, before God, are freely justified from all their sinnes, by the grace of God, through that redemption which is in or by Iesus Christ onely, through faith in his blood; that so the righteous­nesse of God in Christ might be de­clared, that he onely might appeare just, and the Iustifyer of him that be­leeveth in Jesus.

‘And whereas he also alledgeth Rom. 4.25. Where it is said, He was delivered for our offences, and raised againe for our justifi­cation.’

Is not this also to be understood [...]f that life and justification which [...] IN MEN, through faith in Christ [...]rucified and risen from the dead? [...]or so it is applyed in Chapt. 5. ver. [...]. And this is the meaning also of [...]hat in verse 24. saith he, The righ­ [...]eousnesse of life is imputed unto those [...]hat beleeve on him, that raised up [...]esus our Lord from the dead, that [...]s, The righteousnesse of life is not through our owne workes, though never so excellent, (for that is the thing he drives at) but in receiving the righteousnesse of another, to [...]wit, Jesus Christ crucifyed, and ri­sen from the dead.

‘And whereas he further alled­geth, Rom. 5.6. where it is said, When wee were yet without strength, in due time, Christ dyed for the vngodly.’ And so it agrees with that in Rom 4.5. Hee ju­stifyeth the vngodly.

There meaning is, When we were without strength, and altogether vngodly ones, Chtist dyed for us. It is spoken of those who enjoy the [Page 14]riches and benefit of his death, that is, He, by the price and power o [...] 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 w [...] were altogether vngodly and without strength.

And that which followeth in the 8.9.10.11. verses, will justifie this interpretation; saith he, Herein i [...] 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 blood­shedding; 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 [Page 15]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 [Page 16]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 [Page 71]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 [Page 18]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. [Page 19]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 [Page 20]Iesus Christ. And therefore you shall observe, that in the 15.16. and 17. verses, The grace of God, and righteous­nesse of Christ is [...]. times cal­led [...] 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 [Page 21]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 [Page 22]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, [Page 23]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 En [...]o [...]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. [Page 24] In whom we have redemp­tion through his blood, the for­givenesse of sinnes. IN whom also, we have obtained an inhe­ritance IN whom also ye were sealed with that holy Spirit of promise.

Who see'th not but that this is the meaning, to wit.

Wee doe really and urely enjoy redemption, forgivenesse of sinnes a glo­rious inheritance, and the sealing of the Spirit (as the earnest of that inheritance) In, By, or Through IESUS CHRJST.

And thus we are to vnder­stand that in Rom. 3.25. and [Page 25]other Scriptures which speake of Redemption, ju­stification, remission of fi [...]s, life and salvation In I [...]sus Christ.

And thus in opening of these Scriptures, and these expressions, it appeares how vnsound and unwarrantable his distinction is.

‘And whereas he further saith, speaking of this di­stinction, concerning this two-fold redemption by Christ, That the form [...]r of these is larger then the latter.’

I would but know, Where the Scripture Spea­keth [Page 26]of such a two-fold re­demption, the One of which is larger, and the other straiter.

And because, with one consent, they alledge di­vers Scriptures and reasons to maintaine that Christ dv­ed for all persons, and hath redeemed all persons, accor­ding to the first part of their destinction, and according to the larger redemption, as they call it.

I shall therefore in the next place proceed to the consideration and tryall of the most usuall Scriptures and reasons alledged by them to that purpose.

And first it is needfull to set downe in their owne expressions, how they deli­ver their judgement in this point.

And thus they expresse themselves, to wit.

Christ (say they) dved for all the sinnes of all men. He suffered punishm [...]n [...] due for the sinnes of all Mankind. The sinnes of all beleevers, and vnbeleevers are washed a­way, in the blood of Christ. Christ suffered to procure justification and saivation for all.

His sufferings for all are of the same nature, whether men beleeve it or not. The [Page 28]blood of Christ is of a pur­ging nature for all.

These things are thus se [...] downe in a little Booke se [...] forth in Print, by Thoma [...] Lambe and others, in way o [...] Question and Answer upon this point. to wit, In the 2 [...] Question and Answer o [...] page z, the 2. Question and Answer of page 6. the 2 [...] Question and Answer o [...] page 7. the latter part of the first Answer of page 8. the latter part of the first An­swer of page 9. the 7. line of page 10. the 2. last line [...] of page 12. The first Q. and A. of page 15. The first Q [...] and A. of page 17. The 4. and 5. lines of page 23.

The which opinion they [...]retend to prove two wayes: First, from divers places of Scripture: Secondly, from divers Reasons.

Both which (through the Lords help) I shall weigh in [...]he ballance of the Sanctu­ [...]ry, that we may accordingly

The most usuall places of Scripture which they [...]ropound to justifie this o­ [...]inion, are these that follow, [...] Corinth. 5.14.15. He­ [...]rewes 2.9. 1 Timothy 2.6. Esa. 53.6. John 1.29. and 13.16.17. 1 John 2.2. John 6.51. and 4.42. and 12.47. 2. Corinthians 5.19.21. He­ [...]rewes 9.26. Luke 2.30, 31. [...]2. [...]2. John 11. 50,51 52. Acts [...]3.47. Esa. 49.6.

These fore-mentione [...] Scriptures are most of them urged by Thomas Moore in the severall passages of hi [...] Book upon this poynt: An [...] all of them by Mr. Lamb in the fourteenth, fifteenth and sixteenth lines of page 2. Al­so in the nineteenth, twen­tieth and one and twentieth lines of page 7. And in the twenty three and twenty foure lines of page 9. of the forementioned Book.

I shall first search and try the Scriptures they have al­ledged, and then proceed to the declaration and exami­nation of their Reasons.

And before I enter upon the triall of the Scriptures, it is necessary to premise one [Page 31]caution, to wit, That it is un­safe and unwarrantable to take all expressions in the Scripture, as simple or unde­pending expressions, not se­riously considering their de­pendance upon some part of the Scripture before-going, or following after, or both: For so doing, it is the high way to pervert the Scrip­tures, and to run headlong into dangerous opinions This rock, those who made that Book, and others of their judgement, doe run up­on, in seeking to maintaine this opinion of Generall re­demption, as it is usually cal­led.

But it is safe, warrantable, [Page 32]and needfull in the interpre­tation of many expressions in Scripture, to consider well their dependance, that so the mind of the holy Spirit may (through his own teaching) be understood.

This way I shall tread, in the interpretation of the se­verall Scriptures now to bee considered that as the Lord gives me understanding, I may discover the minde of God in them. And the ra­ther I am encouraged to this undertaking because I know and am perswaded, that I have the Spirit of God, which will reveale spirituall things to me, yea the deep things of God.

One Scripture propounded by them to maintaine their opinion is the 2 Cor. 5.14, 15. The fir [...] Scripture The words are these following; For the love of Christ constraineth us, because we thus judge: that if one died for all, then were all dead. And that he di­ed for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose againe.

In the interpretation of this Scrip­ture, The diffi­culty of this Scrip­ture. the greatest difficulty lyeth in the word (All) They say, we are here to understand the word univer­sally for all persons, that is, Adam and all his posterity from first to last; I say we are to understand it gene­rally and under another considera­tion.

Before I come to declare the meaning of this Scripture, I shall first give too reasons from the words themselves to cleare them from that corrupt sense which they put upon them. Two rea­sons to cleare the words.

First, All those for whom Christ died are in time made alive by the [Page 26]power of his death. Two rea­sons to cleare the words. This is clearly held forth in verse 15. He died for all, that they which live, or they which are made alive, marke that. That is, He died for all to make them alive, to recover them from death, and to bring them into an estate of life, by his dying for them and rising a­gaine. This indeed is the force and meaning of these words; and so they do agree also with other Scrip­tures. The holy Spirit speaketh to the same purpose, 1 Iohn 4.9. God sent his onely begotten Sonne into the world that we might live through him. And can this be any lesse but that the Sonne of God giveth life by his death unto all these for whom he di­ed? And the same is taught us by the Lord Jesus in Iohn 6.51. The bread which I will give is my flesh which I will give for the life of the World, that is; The world shall be made alive by my death, and a­bove in verse 33. The bread of God is he which cometh downe from hea­ven, and giveth life to the world. And if any shall doubt what life he [Page 27]speakes of, they may be resolved from Christ himselfe in verse 51. It is a life which shall last for ever. And the same lesson he teacheth us in Iohn 12.32.33. And I, if I be lifted up from the earth will draw all men to me. And this he said signifying what death he should die, that is, by the vertue and power of my death, I will give life to all men, or, I will draw all men to my selfe. Neither do I know that the Scripture any where teacheth that Christ died for any, but such as are in time made alive by his death. And indeed it is a most weak and carnall conceit, which some have of the death of Christ, who speake of his death, and yet seperate a glorious and a living power from it. Now this being a truth (as is cleare from the words themselves, and the harmony of these Scriptures above mentioned) that he died for all to make them alive, to recover them from death, and bring them into an estate of life: we cannot then by the word all in this place undestand all persons, or every person, as they say.

The second reason, to cleare these words is taken from the nature and force of the word (for) in this place. There is a [...]orce in [...]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, [Page 29]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 [Page 30]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 des [...]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 [Page 31]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 [Page 32]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 [Page]acounted the Ministers of the Gos­pel, who preached Jesus Christ, and salvation through him to the Gen­tiles, to be mad men, men besides themselves: But, saith he, What we doe, it is to God: For the love of Christ constraineth us: because wee thus judge, that Christ died for All, that is, Let them not marvell why we preach Jesus Christ, and the word of reconciliation to the Nati­ons of the Gentiles: Let them know that we have good reason for it, A twofold mystery in the words. be­cause we thus judge, that Christ died for all Nations, not of the Jewes onely but of the Gentiles also. And in the words thus considered, there is a twofold heavenly mystery in­folded.

First, That there is no way to life and salvation for any people, but through Jesus Christ onely.

It is not their circumcision, nor being the children of Abraham, nor their enjoyment of any outward pri­viledges, though never so excellent, that can commend any to God; It is not these appearances that gives [Page]men an interest in God, or makes them to live in the sight of God. For, faith he, All are dead: not the Gen­tiles onely, who had no privileges, but the Jewes also who had many priviledges. There is no betternesse be­fore God in the one then the other, Rom. 3.9. And there is but one way to life and glory both for Jewes and Gentiles; to wit, by Jesus Christ, who died and rose again. And this was now to take away all glorying in the flesh, in appearance, in outward pri­viledges, or in any other thing: That as it is written, He that glorieth, let him glory in the Lord.

The second mystesy in the words is this, to wit, that Christ died for All; that is, for all nations, or all kin­dreds of people: not of the Jewes onely, who had many outward pri­viledges, but of the Gentiles also, who had nothing at all to glory in: that so the freenesse and riches of the grace of God, might (through the death of Christ) be exceedingly mag­nified unto them also: that so all na­tions of the world might enjoy [Page 35]life and salvation through the death of Christ. This is the grace of God given to the Gentiles, which hee speakes of in the next chapter, and exhorts them to walk worthy of that so that ministery of reconcilati­on, which God had committed to him, and others to preach amongst them, and which God had made ef­fectuall [...]o them, in bringing them to Christ, might in no wise be blamed. And thus now, they had something to answer them which gloried in ap­pearance, that is, in outward and fleshly priviledges, and not in heart. And thus much concerning the first consideration from the words, to prove that the word (All) in this place we are to understand (as the proper meaning of it) All Nations, or kindreds of people, not Jewes on­ly, but Gentiles also.

The second consideration is from those words in verse 16. Wherefore henceforth know we no man after the flesh: that is, time was, when we knew, or acknowledged men accor­ding to outward or fleshly priviledges: [Page 36]and God did so require it. Time was when we set a high esteeme upon the Circumcision, the Jewes onely, be­cause they were distinguished from all others by many excellent out­ward priviledges: But Now Jesus Christ by his death hath taken away that difference, which was between them and others. He was manifested for All, he died for All, without re­spect to any such differences, as was once between Jew and Gentile; Therefore henceforth, or from this Time we make no difference be­tween one and other: we know no man according to any outward or fleshly priviledge: For Christ hath laid down his life, as well for the Gentiles as the Jewes, whereby all such difference is Now taken a­way. And thus from these two con­siderations. I conclude, that by the word (All) in this place, we are to understand All nations of men, or kin­dred of people, in way of opposition to one nation or people onely. All nations had now, not before (in point [Page 37]of execution) a doore of life and sal­vation opened to them by the death of Christ. And indeed there is a glo­rious mystery held forth to us under this consideration of the word All, to wit, That the grace of God was more abundantly enlarged or stret­ched forth by the manifestation and death of Christ, then before.

The grace of God was now exten­ded farre and wide vnto all Nations and kindreds of people: It was now without bounds and limits, enlargnig it selfe vnto the ends of the Earth, without making any difference be tweene Iew and Gentile. Vntill then it was limitted or bounded unto the Iewish Nation onely; I say, the grace of God, and the way of Life and Sal­vation was bound vp within that compasse or corner onely: and all o­ther Nations were without Christ and without God in the World: But in due time by the manifestation and death of Christ, the grace of God was extended to all Nations without any difference. This I conceive is that which the holy Spirit teacheth in the [Page 38]second verse of the next Chapter (as an accomplishment of the prophe­sie in Esa 49.8. I have heard thee in a time accepted, and in the day of Sal­vation have I succoured thee: behold now is the accepted time: behold, now is the day of Salvation: that is, now that the Son of God hath appeared in the flesh, and suffered death upon the Crosse for the sinnes of all Nati­ons: and now that the word of re­conciliation is to bee preached or declared to all Nations: Now is the accepted time, now is the day of Salvation. And he ushereth in each expression with a note of at­tention and admiration: Behold now, Behold now. As if he should say, mind it well, and wonder at it: Now there is a door of life and sal­vation opened to all Nations of the World. And this indeed is a misery which the Scripture much spea­keth of, which if it be well minded and considered, is of great use, both to discover the unsoundnesse of that opinion of Christs dying for all persons, as also to give much light [Page 39]to the understanding of many other Scriptures, wherein we are to un­derstand All to be meant of Nati­ons, or Kindreds of People, and not of Persons. I will mention a few Scriptures for many, Psalm. 22.27. and 67.2, 3, 4, 7. and 72.11, 17. and 117.1. Esa 45.22. and 52.10. and 56.7. Luke 2.10, 30.31. and 3.5, 6. John 1.7. and 12.32 33. Ephes 3.9. Titus 2.11. In these Scriptures, and in many others, we have this myste­ry held forth to us, both by way of prophecie and performance: to wit, That the grace of God by the ma­nifestation and death of Christ (and not before) is extended farre, and wide to all Nations of the World.

Untill then, it was limited and bounded by himselfe into a little corner: but then it was enlarged unto all the ends of the Earth. The understanding Reader will weigh things together. And thus I have (through the Lords helpe) both cleared this Scripture from that corrupt sense, and declared the true and naturall meaning therof; being [Page 40]perswaded that what I have said herein is the mind of Christ, being no wayes crossing either to the scope of the place it selfe, or to any other Scripture.

Another Scripture propounded by them to justifie their opinion is that in Heb. The se­cond Scripture. 2.9. The words are these following. But we see Iesus, who was made a little lower then the Angels, through the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for eve­ry man. The last clause of the verse (that he by the grace of God should taste death for every man) is that which they pitch upon to maintaine Christs dying or suffering for the sins of all persons, even of every man.

Before I come to declare the mean­ing of this Scripture, it is somthing needfull to cleare the translation it selfe. In our translation the words are rendred, that he by the grace of God should taste death for every man. But in the Greek they run thus, [...] ut gratia dei pro omnibus non pro­omni, [Page 41]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. 2 [...].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 [Page 42]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 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, II 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, III 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 [Page 44]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, IIII 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 fro [...] first: last: y [...] in this [...] Scripture [...] it is to b [...] under­stood wit [...] a limitati [...] on accor­ding to the natur [...] and scop [...] of the place, a [...] 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 [Page 45]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 [Page 46]are these following, Who gave hi [...] ­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 [Page 47]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 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 1 [Page 48]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 [...]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; [Page 49]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. 2 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 [Page 50]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 [Page 51]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. [Page 52]verses) cannot be understood to be spoken concerning all persons [...] 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 [Page 53]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 [Page 54]sins and everlasting life to all nati­ons of the world through faith in Christ. And hence it is, that the giving of himselfe a ransome for all, is said to be, a Testimony in due time. There was a time or season which God appointed and promised for the magnifying and manifesting the exceeding riches of his grace and love in Christ Iesus unto all nations of the world. Gen. 12.3. & 18.18. & 22.18. This time or seas [...]n was the manifestation and suffering of Christ in the flesh: for so it is said, He gave himselfe, that is, he gave his own life unto death. At which time (which is the due time here spoken of) he was a testimony, or a witnesse (for so he is called in Scripture) of the rich mercy and grace of God, Esa. 55.4. which was formerly promised to all nations of the world, and prophesied of in the Scriptures of the Prophets: to wit, That the Nations of the Gentiles (a people which he neither formerly knew, neither did they know him) should be called and redeemed by Ie­sus Christ. Hither to also (as I con­ceive) [Page 55]agreeth that in Matth. 26.28. The sonne of man came to give his life a ran some for many, and 26.28. This is my blood of the new Testament which is shed for many for the remission of sins. Vntill Christ gave his own life and shed his own blood, there was but a (few) ran­somed or redeemed, even a few (as it were) out of one nation or cor­ner of the world, a few in compa­rison of after times: But when he gave himselfe, laid downe his own life, shed his own blood, the end and power of this was, to ransome or redeeme or save many, even ma­ny out of all nations and kindreds of the world, many in comparison of former times. This was the end and power and fruit of his owne death, and the shedding of his own blood, even the redemption and salvation of many, I say many out of all nations of the world, many in comparison of former times. And thus these Scriptures do sweetly agree together.

This that I have said, (I conceive) [Page 56]is the true and naturall meaning of this Scripture, as if the Apostle should thus have said, God our Saviour will have all Nations of men to be saved through the knowledge of Iesus Christ: for there is one Mediatour betweene God and men the man Christ Iesus, who gaue his life a ransome for the sal­vation of all nations of the World, to be a testimony of the exceeding grace of God (formerly promised) by Iesus Christ: Whereunto I am appointed a Preacher and an Apostle, a teacher of the Gentiles, that they should know and enjoy the benefit of this mystery, which hath heene hidden from former ages and generations. And this is directly a­greeing with that which is written, Rom. 16.25.26. where he saith, That the preaching of Iesus Christ is now, according to the Commandement of the everlasting God made knowne to all Nations for the obedience of Faith. Marke it, It is (now) made manifest to (all Nations) for the obedience of Faith. Thus (as J conceive) I have layd open the mind of God in this Scripture, whereby I have cleared it [Page 57]from that corrupt sence which they put upon it;

A fourth Scripture propounded by them is Esaias 53.6. The 4th. Scripture. All wee like Sheepe have gone astray: we have tur­ned every one to his owne way, and the Lord hath laid on him the iniquity of vs all.

By (All) in this Scripture they vnderstand all persons from first to last. I shall from the words themselves clearely prove that we are to vnder­stand the word (All) in this place vnder another consideration accor­ding to the matter in hand.

It is to be minded that the word (All) in this Scripture is conjoy­ned with (We) and (Vs) All we, All Vs, All we have gone astray, and the Lord hath laid on him the iniquity of us all, That is, he hath laid on him the iniquity of all we, or all us, who doe enjoy peace with God through him, and are healed by him; as it is plainly expressed in the words before going; The chastisement of our peace was upon him, and by his stripes we are healed, that is; We are healed of our [Page 58]backslidings, of our goings astray, of our turnings away from God: We are now returned unto the Lord, and doe enjoy peace with him through Iesus Christ. And thus Peter inter­prets the word healing, 1 Pet. 2.24.25. By whose stripes ye were healed, for ye were as sheepe going astray, but are now returned unto the Shepheard and Bishop of your souls, He makes healing, and returning unto Christ to be both one. Ye are healed by his stripes, that is, ye are enabled by the power of the death of Christ to returne unto him. These things are without doubt a sure fruit of Christs woundings, bruisings, stripes and chastisements for our sins, to wit our peace with God through him, and healing by him. And this is most sweetly in a Propheticall way set forth by the Prophet Hosea, 6.1.2. Come let us returne unto the Lord, for he hath torne, and he will heale us; he hath smitten, and he will bind us up, &c. These words are certainely a prophecie of the death and resurrecti­on of Iesus Christ, wherein is decla­red that he was torne, and smitten for [Page 59]our sinnes, that we might vndoubted­ly and powerfully receive healing and binding up by him. And therefore the words are set downe by way of pro­mise, He will heale us, and he will bind us up. And this grace of his to us, is the very ground and cause of our returning to him: for so the words are to be vnderstood, Come and let us returne to the Lord, for he will heale us, and he will binde us up, We may no thinke that our retur­ning to the Lord is the cause of our healing: but our being healed and bound up by the wounds of Christ for us, is the cause of our returning to God. Yea, our returning to the Lord is no other thing but our being hea­led by the stripes of Christ. From what hath beene said, it is cleare, that all those for whom Christ was brui­sed, wounded and chastised, are such who are in time healed by him, and doe enjoy peace with God through him: for his stripes doe powerfully bring forth healing; that is repentance or turning to the Lord, unto all those for whom he did beare the same. The [Page 60]very end and power of the sufferings of Christ for us, is to bring us to God, 1 Pet. 3.18. O how full of power, life, vertue and healing, are the stripes of Christ! There was never a stripe of Christ but is of a healing nature, Now how those things will agree to all persons, (as they would have it) I leave to the consideration of the un­derstanding Reader.

Another thing I desire to observe from the words, to wit, whereas E­saias saith, God hath laid on him the ini­quity of us all: Peter speaking of the same place saith, He bare our iniqui­ties, both which have indeed one meaning, the latter explaining the former. And truely the words are of great force, He (bare) our iniquities, he did not shrinke or faint under them, or beare them to the halves, 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 [Page 16]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 [Page 62]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 [Page 64]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 [Page 65]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 [Page 66]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 [Page 67]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 Language to take away a thing, it is powerfully, throughly, perfectly, and for ever to take it a­way, so to remove it as that it come not into remembrance any more. And therfore the reason why there was a remembrance of sins once e­very year under the sacrifices of the [Page 68]Law, was because those sacrifice, could not take away sinne, Heb. 10.3, 4. Implying, that if their sins had been taken away by those Sacrifices then they should never have beene remembred any more. Therefore I conclude, that when Iohn saith of the Lambe of God, he takeh away sins; wee are to understand, He so removeth them, or taketh them away as makes to the perfection and sal­vation of those from whom hee ta­keth them away: so as they shall ne­ver come into remembrance a­gainst them any more. Agreeable to that of David, Psalm 103.12. As far as the East is from the West: so far he removeth or taketh away our transgressions from us. And this will be further manifest, if we consider what it is to take away sin. Now to take away sinne, in the Scripture sence, is to take away the merit, wa­ges, power, dominion, Lordship, and strength of sinne: so as neither the one or the other shall ever returne again any more. And therfore when it is said, Rom. 11.27. This is my Co­venant [Page 69]with them, when I shall take [...]way their sins: He saith in the for­mer verse, There shall come out of Sion the Deliverer, and shall turn a­way ungodlinesse from Iacob. And in­deed, this is the office and power of [...]his Deliverer, to take away sins and ungodlinesse in all respects; not only [...]n respect of merit and wages, but of strength and Lordship also. So that such who have their sins taken away, they have the merit and wages of their sinnes taken away: they have their ungodlinesse, disobedience, dark­ [...]esse, pride, and rebellion of heart ta­ken away: and are enabled by the power of this Deliverer to turn un­to Christ, and believe in him. And therefore repentance and remission of sinnes alwayes goes together in Scripture, either expressed or un­derstood. Neither do I read that the sins of any are said to be remitted, [...]ut such to whom the Lord giveth repentance also, enabling of them to return and believe in him. Not that repentance is a condition of remis­sion: but to teach us, that these [Page 70]two are never separated, but are bo [...] given together (as being linked o [...] within another) by this Lamb o [...] God, this Deliverer, this Prince a [...] Saviour, who giveth repentance t [...] Israel, and remission of sinnes. A [...] I say further, That he so taketh aw [...] sinne, both the merit, strength a [...] power of it, as that neither the o [...] nor the other shall ever again retu [...] upon those, or any of those fro [...] whom it was taken away. This [...] the meaning of that place of John i [...] his first Epistle, 3.5. Yee know th [...] he was manifested to take away o [...] sinnes, and in him is no sinne. And th [...] I have in part declared what it is t [...] take away sin.

And this wil be further manifest if we consider in the second place who it is that John saith taketh awa [...] sinne, to wit, the Lamb of God. Th [...] Lamb of God which taketh away t [...] sin of the world: that is, The Lam [...] of God, in giving himselfe a Sacr [...] ­fice to God for the sinnes of th [...] World, doth (by the price, powe [...] and vertue of that Sacrifice) power­fully, [Page 71]perfectly, and for ever take a­way their sins. And so he answers most fully, perfectly, and superabun­dantly unto those Lambs slain, and other Sacrifices under the first Cove­nant, which did carnally, and as fi­gures for the time present, take away the sins of the people. Levit. 4.32. to latter end; and cap. 5.6. And in­deed this Lamb of God. by the price & power of his bloodshed, doth perfect­ly, powerfully, and for ever take away sins: for he thereby hath wrought & obtained, a most perfect, full, and eter­nall redemption, Heb. 9.22. Neither doe I know that he hath obtained any other redemption (in this sense we have now in hād) but that which is perfect and eternall. And thus the Lamb of God taketh away the sin of the world.

And if any shall make scruple at the word sinne, because it is here ex­pressed Sinne (in the singular num­ber) and not Sinnes: Let them con­sider, that it is usuall in the Scripture indifferently to put the one for the other: as is evident by comparing [Page 72] Esa. 53.6. with 1 Pet. 2.24. That which Esaias calleth iniquitie, in the singular number, Peter calleth iniquities, or sinnes in the plurall number. And again, by comparing Esai. 59.20. with Rom. 11.27. That which Esaias calleth transgression, Paul calleth transgressions. And al­though John expresse it here in the singular number, yet is it most cer­tain that under this word sinne, hee includeth all sius of all degrees and all times.

Now from all that I have said, we are thus to understand the words.

The Lamb of God by the price and power of his blood-shed, doth perfectly, powerfully, and for ever, take away the sinnes of the world. Now how this doth agree to all per­sons, or to every man in the world, I leave to the consideration of the un­derstanding Reader, who I doubt not, will weigh these things together which I have declared, for the clea­ring of this Scripture from that cor­rupt sense which they put upon it.

And having thus farre opened these words, The natu­rall mea­ning of this Scri­pture. I shall now come to the true and naturall meaning of them.

By the World in this place, we are to understand the nations of the Jew­ish Church. Psalm. 107 19, 20. Rom 11.24. Ephes. 5.12, 13. And they are therefore called the world, because untill the manifestation of the death of the Lamb of God, they were shut out from all priviledges, they were farre off, they were the wild olive tree, a forlorn and hopelesse people. For thus they stood in opposition to the Jew­ish Church. The nation of the Jewes were the Church of God, the Gen­tiles were the World: the Jewes were the Circumcision, the Gentiles were the Heathen, or the uneircum­cision: The Jewes were nigh, in re­spect of many excellent lawes, and glorious priviledges, the Gentiles were farre off, as being without pri­viledges: The Jewes were the na­tural branches, the Gentiles were the wild Olive tree: The Jewes did enjoy Christ and God, in respect of many glorious Ordinances, Sacrifices and [Page 74] Offerings, (which in their time were glorious) as many figures and shadowes of Jesus Christ, the Gen­tiles were without Christ, having no hope, and without God in the world: The Jewes were the people of God, and his peculiar treasure, in respect of an out ward covenant, the Gentiles were not the people of God. In these and the like respects, the Gentiles are called the world. And for this World this Lamb of God is now ma­nifest, ready to be slain to take away their sinnes. And therefore this Lamb of Cod stands here in opposi­tion by way of power and excellen­cy to all other Lambs. The Lambs slain under the Law, which are sha­dowes of Christ, extended no fur­ther then the Jewish nation, who were the Church of God: the Gen­tiles, who were the World, had no share in them: But this Lamb of God, by the price and power of his blood-shed, taketh away the sinnes even of the world. O glorious myste­ry! Here is a Lamb indeed, a Lamb by way of eminency: the Lamb of [Page 75]God which redeemes this uncircum­cised world, this world without Christ, without God, without hope, without priviledges, without law, without Or­dinances. And therefore John sets him out in this place with a note of atten­tion & admiration, Behold the Lamb of God which taketh away the sinne of the world. Mind it well, and admire at it. This indeed is that glorious mystery which is so much spoken of in the Scripture, to wit, That the Gen­tiles, THE WORLD, should obtain remission of sinnes, and salvation by the death of Christ, Ephes. 2.11, 12, 13, 14, 15, 16, 17. and 3.5, 6, 7, 8. 1 Tim. 3.16. Esai. 11.10. and 42.1.6. Jer. 16.19. Mal. 1.11. Matth. 4.15. and 12.21. Luke 2.32. Acts 28. [...]8. Rom. 15.8, 9, 10, 11, 12. Gal. 3.13, 14. And this is that which the Jewes so much stumbled at, and was so much enraged at, to wit, That the Gentiles, the WORLD, the uncircum­cision, the heathen, a people without priviledges, without Lawes and Ordi­nances, should be accounted the peo­ple of God, and obtain remission of sins, [Page 76]and salvation by Jesus Christ. Act. 22.21, 22, 23. 1 Thess. 2.14, 15, 16.

Neither is that necessary or war­rantable, that in the Scriptures a­bove mentioned, we should under­stand every person, or every man and woman amongst the Genriles: for it is very usuall in the Scripture, to speak of the Gentiles indefinitely, or generally, and that in point of con­version and salvation, when but a remnant, or residue is understood. I will give you two or three instances for many. Matth. 12.18.21. Acts 10.45. and 11.1.18. and 13.48. and 14.27. and 15.3. conmpared with the 17. and 19 verses. In the third verse he speaks of the conversion, of the Gentiles, indefinitly or generally: and yet who knoweth not, but that a certain remnant or residue is under­stood: which also is evident from the 17 and 19. verses. For there he ap­plieth this conversion to a residue, or remnant. And the same is cleare also in the other Scriptures above men­tioned. And why should we wrangle with God, or question the wisdome [Page 77]of the holy Spirit, for speaking to us after such a manner. Thus much for the clearing and opening of that place in John.

A sixt Scripture propounded by thē is, John 3.16.17. The sixth Scripture. For God so loved the world, that he gave his onlybegottē son: that whosoever beleeveth on him, should not perish, but have everlasting life. For God sent not his Son into the world to condemne the world, but that the world through him might bee sa­ved. The greatest difficulty in this Scripture lieth also in the word World. They say we are here to un­derstand all persons, or all men and wo­men in the world.

In answer to which (before I come to give the natural meaning of this Seripture) I shall give two or three reasons from the words them­selves, compared with other Scrip­tures, to cleare them from that cor­rupt sence which they put upon them.

First, it is here said, God so loved the world. He loved the world: yea, he so loved the world. Now I doe not [Page 78]finde any where in Scripture, That God is said to love any, and so to love them, but we are to understand it to be spoken of his everlasting, power­full, quickening, drawing, saving love in his Sonne. I finde the Scripture plainly speaking to this purpose, 1 John 4.9. In this was manifested the LOVE of God towards us. And verse 10. Herein is LOVE, not that wee LOVED God, but that hee LO­VED us. And verse 11. Beloved, if God SO LOVED us. Rom. 5.8. But God commendeth his LOVE towards us. So also Ephes. 2.4.5. His great LOVE wherewith HE LOVED ƲS. and 5.2. Christ also hath LOVED us. Again, Titus 3, 4, 5. The kindnesse and LOVE of God towards man ap­peared. So also, Rev. 1.5. He LO­VED us, and washed us from our sins in his own blood. All which places, and others of the like nature, where mention is made of the love of God, we are to understand to be spoken of the everlasting, powerfull, quickening, pardoning, saving LOVE of God in his Sonne: as is manifest to such, [Page 79]who read with understanding. And, as I said, I doe not know any Scrip­ture that speakes of the love of God to men in sending or giving Christ for them (for this the thing in hand) but wee are to understand it to bee spoken of the everlasting saving love of God to them.

And this leads me now to the second thing considerable in the words, and that is, He GAVE his onely begotten Sonne. God so loved the world, that he GAVE his only begot­ten Sonne. Which words include in them, his sending of him, and delive­ring him up to death; for that which in this verse is called giving, is in the next verse called sending. Now I do not read any where in Scripture, that God is said to give, send, or deliver his Son unto death: or, that Christ is said, so to give himseif for any: but wee are to understand therein the ever­lasting blessednesse and salvation of those for whom God gave, sent, or delivered him unto death.

And this followes naturally, and sweetly upon the former considerati­on; [Page 80]to wit, That Gods giving, sen­ding, or delivering his Son unto death is a fruit flowing from the everlasting, free, rich, saving love of God, bring­ing salvation unto all those for whom God gave him. When we [...]ade in cripture [...]f Gods [...]iving, [...]ending or [...]elivering is Sonne [...]todeath [...]r any: we [...]e therin [...] under­ [...] and the [...]ffednes [...] salvati­ [...] of those [...] whom [...]od gave [...]nt, orde­ [...]ered [...] unt­ [...]ath, this [...]le [...]re [...]m ma­ [...] Scri­ [...]res. The Scripture is a­bundant to cleare this, Gal. 1.4. He (GAVE) himselfe for our sinnes, that he might redeem us from this present evill world, according to the will of God and our Father. Thus Paul spea­keth concerning himselfe, Gal. 2.20. He loved me, and (GAVE) himselfe for me. And thus he speaketh also con­cerning the Church. Ephes. 5.25.26.27. Christ loved the Church and (GAVE) himselfe for it, &c. that is, That which is now and shall be the Church of God, sanctified and glori­ous, it is so by vertue of Christs love, and giving himselfe for it. To the same purpose is that also in Titus 2.14. He (GAVE) himselfe for us that be might redeeme us from all iniquity, and purifie unto himselfe a peculiar peo­ple, zealous of good workes, Hitherto also agreeth that in Iohn 3.17. God (SENT) not his Sonne into the world [Page 81]to condemne the world, but that the world through him might be saved. And againe, Rom. 8.3. God (SENT) his owne Sonne in the likenesse of sin­full flesh; that the righteousnesse of the Law might be fulfilled in us, And verse 32, He that spared not his owne Sonne, but (DELIVERED) him up for us all: how shall he not with him freely give us all things, So also Rom. 4.25. He was (DELIVERED) for our offences, and was raised againe for our justification, I will conclude this with that in the 1. Iohn 4.9. Jn this was manifest the love of God towards us, because that God (SENT) his one­ly begotten Sonne into the world, that we might live through him. And verse 10. Herein is love, not that we loved God, but that he loved us, and (SENT) his Sonne to be the propitiation for our sinnes.

All these Scriptures teacheth us, (and I know no Scripture to the con­trary) that Gods giving, sending, or delivering of his onely begotten Son unto death, doth include in it the blessednesse and salvation of all those [Page 82]for whom God gave him, sent him, or delivered him unto death.

Now then, to returne to the place in hand; If by the love of God in this place, we are to understand the ever­lasting, powerfull, quickning, saving love of God; And if Gods giving sen­ding, or delivering his Sonne unto death, doth include in it the blessed­nesse and salvation of all those for whom he gave him, or delivered him unto death; I doe then conclude, that by the World in this Scripture, we may not vnderstand all persons, or all men and women in the world from first to last: for then it would follow that God loved all persons in the world with an everlasting, powerful, quickning saving love in his Sonne: and that all persons in the world should certainely be saved and blessed by Iesus Christ.

But by World in this Scripture, we are to understand the Nations of the Gentiles as standing in opposition (be­fore the death of Cnrist) unto the Na­tionall Iewish Church. The natu­rall mean­ing of this Scripture. The Jewes were (within) in respect of many glorious priviledges, the Gentiles were with­out. [Page 83]The Iewes were the Church in respect of that choise which God made of them, and the many excel­lent Lawes and ordinances which he gave to them onely: the Gentiles were the World, as being a cast-out people, aliens from the common­wealth of Israel, strangers from the Covenants of promise, having no hope, and without God in the World: this world it is which is here spoken of: God so loved the WORLD, that he gave his onely begotten Sonne, that whosoever believeth in him, should not perish, but have ever lasting life. A twofold glorious mystery in this Scri­ture.

And the words thus vnderstood doe hold forth to us a twofold glorious Mysterie.

First, that God so loved that vncir­cumsised, forlorne, hopelesse former­ly farre off, (as I may say) forgot peo­ple, the World, the nations of the Gen­tiles, Aliens, strangers, Common and uncleane, (as Peter cals them,) Wilde beasts, creeping things, fowles of the Ayre, (as the Lord expresseth them. Acts, 10.) that he gave his onely be­gotten Sonne for them, to save them, [Page 84]to give them remission of sinnes, and everlasting life, through believing in him.

I say in these words we have held forth to us this glorious mysterie, this exceeding abounding love of God to this World, which was hidden from former ages and generations, but was made manifest in due time. God So loved the World, So richly, So excee­ding abundantly, so as was never knowne or heard of before, that he gave his onely begotten Sonne to bring redemption and salvation vnto them. The Sonne of man was lifted up for all Nations of the World. The brasen Ser­pent (as all other shadowes of Christ, and ordinances of the Law) was ap­propriated unto the Iewish nation onely: but the Son of man was lifted up, That whosoever beleeveth in him should not perish, but have everlasting life. These words, (whosoever belee­veth in him) doth not imply any power in lost man to come to Christ, or beleeve in him: But they are ex­pressed to shew, that there was a doore of life and salvation set open for all [Page 85]nations, yea for this most hopelesse and most wretched WORLD through the death of Christ. And therfore the Lord Iesus speaking of his death, in Iohn 12.32. he saith, And I, if I be lifted up from the Earth, will draw all NA­TIONS of the WORLD to beleeve in me. Here is the exceeding riches of the love of God magnified to this most hopelesse world, in the death of his Sonne, who never till now tasted the sweetnesse of the same. And thus it followes in that place of Iohn. 3.17. God sent his Sonne into the world (that is into or upon the Earth) to con­demne the WORLD that is the nations of the world: but that the world through him might be saved, that is, He was not sent to execute vengeance upon this forlorne, formerly forgotten, cast-out, hopeless world: but God so magnified his free, rich, vnspeakeable, unsearch­able, everlasting love to this most wretched, most hopelesse world, that he gave his onely begotten Son to die for them, that they might certainely and powerfully enjoy life and salva­tion through him. This I conceive to [Page 86]be the true and naturall meaning of this Scripture.

And whereas some (who take hold of the word (might) in this Scripture) doe say, that all persons in the world (might) be saved: and that all (might) be saved who are not saved: I desire them to consider that the word (might) in this place doth carry in it the force of an vndoubted and abso­lute certainty, and it is as much in this place as (shall) be saved, or shall certainly be saved. J shall propound some other Scriptures (a few for ma­ny) to cleare up the truth of this to us. Gal. 1.4. He gave himselfe for our finnes, that he (MIGHT) redeeme us from this present evill world, and 4.4.5. God sent forth his Son to redeem them that were under the Law, that we might receive the adoption of Sons, Ephes. 5.25.26.27. Christ loved the Church and gave himselfe for it that he (MIGHT) sanctifie it, and that he (MIGHT) present it to himselfe a glo­rious Church. Titus 2.14. He gave himselfe for us that he (MIGHT) ro­deeme us from all iniquitie. 1 Iohn. 4.9. In this was manifested the love of [Page 87]God towards us, because God sent his onely befotten Sonne into the world that we (MIGHT) live through him. Now J desire the understanding Reader to consider whether the word (might) in these Scriptures doth not carry in it the force of an vndoubted certainty, and an absolute promise or perfor­mance: to wit, that the thing is done, or shall certainly, and undoubtedly be done. And so in this place, where he saith, The world through him (might) bee saved: the meaning is, The world through him shall certain­ly and powerfully be saved.

And this will be yet more cleare, if we consider, what the holy Spirit meaneth, when hee saith, (through him.) The world (through him) might be saved: that is, Through his death, through his life, through the gi­ving forth of his Spirit to them, ena­bling them to beleeve in him unto life everlasting. And thus the world is saved through him.

And thus I have cleared up the first glorious mystery which is held forth to us in this Scripture, to wit, [Page 88]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 [Page 89]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. [Page 90]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, 1 the propitiation it selfe, and that is, Iesus Christ the righte­ous, as he is here expressed.

Secondly, 2 The end and benefit of this propitiation, and that is here expressed to be for sins, that is, for the remission of sins.

Thirdly, 3 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 [Page 91]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 thi [...] Scripture and of this interpretati­on of this Scripture, from two or three considerations in the words themselves, with these depending upon them.

First, 1 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 [Page 92]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 [Page 93]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, 2 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 [Page 94]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 advocation without propitiation, such a weak, empty, and beggarly benefit, [Page 95]as that it goeth alone without ad­vocation. And surely those who doe understandingly know what is the end and benesit of this propitiation, and under what consideration Jesus Christ is the propitiation for sinnes, to wit, through faith in his blood: they will acknowledge with me, that all those for or to whom Jesus Christ is the propitiation, he is for them an Ad­vocate also. And how this can agree to all persons, or to every person in the world, I leave to the considerati­on of the understanding Reader.

And having thus farre cleared the words from that corrupt sense, it is needfull that I shew what is the true and naturall meaning of them.

I desire therefore it may be consi­dered, that this expression (the whole world) is diversly taken in Scrip­ture.

Sometimes for the whole com­passe of the earth, with the creatures in it. So wee are to understand that expression of Elihu, in Iob. 34.13.

Sometimes for the glory, riches, and pleasures of this present world. [Page 96]So it is taken in Math. 16.26. Mark 8.36. Luke 9.25.

Sometimes for the generality of all Nations, as standing in op­position to a little or small number amongst them. So it is to bee taken in Rev. 12.9.10. and 11. verses com­pared together. And chapt. 16.14. 1 John 5.19. In these Scriptures the generality of people of all nations of the world, as wicked and ungodly, doe stand in opposition to the little or small number of beleevers among them.

Sometimes this expression (the whole world) is taken for all nations and kindreds of people, as standing in opposition to one nation or kin­dred of people onely. So it is taken Matth. 26.13. Mark 14.9. Rom. 1.8. And so wee are to under­stand that of Mark 16.15. Goe yee into all the world, and preach the Gospel unto every creature; that is, Goe yee amongst all nations and kindreds, The natu­al mean­ [...]ng of the vvords. and tongues and people, and preach the Gospel to them. And thus (by the whole world) in this [Page 97]place of Iohn, we are to understand all nations & kindreds of the world, as standing in opposition to one cor­ner, or one part, or one nation of the world onely. This then is the mea­ning, to wit, Iesus Christ the righte­ous, who is our advocate with the Fa­ther, he is the propitiation or reconci­liation for our sinnes, It is well knowne that Iohn did nextly vvrite un­to the be­leevers a­mongst the Ievvs. A tvvo­fold my­stery in the vvords. who amongst the Jewish nation doe beleeve in him unto righteousnesse: and not for ours onely, but also he is the propitiation or reconciliation for the sinnes of those who amongst all nations of the whole world, do and shall hereafter beleeve in him unto righteousnesse.

The words thus considered, doe hold forth unto us a two-fold glori­ous mystery, to wit,

First, That there is no remission of sinnes, reconciliation, or redem­ption, but onely through faith in the blood of Christ, which cleanseth us from all sinne. This is the meaning of that place in Rom. 3.25. God hath set forth his Son to be a propitiation through faith in his blood. And so it stands in opposition to the Law [Page 98]of works, which saith on this wise, The man that doth these things, shall live by them. This indeed is a glori­ous mystery, which is the summe of the Gospel, Jesus Christ is the pro­pitiation or reconciliation through faith in his blood. Neither is there any remission of sins, reconciliation, or redemption, but onely through faith in the blood of Jesus Christ.

Secondly, that the grace of God, by the death of Christ, is more abun­dantly enlarged and stretched forth, then in former ages and generations. Untill the death of Christ, that which was revealed (which was in figures and shadowes) was limited and bounded unto the Jewish nati­on onely, as it were in a corner of the world: but in these after ages and generations, by the death of Christ, it was enlarged and extended unto all nations of the world. And this is the meaning of that place in the fourth chapter of this Epistle, v. 14. We have seen and doe testifie that the Father sent the Sonne, the Saviour of the world. Where it is to bee noted, [Page 99] [...]hat the saving, redeeming, or recon­ [...]iling of the world, that is, the ma­ [...]ifestation of the rich love & grace of God to the nations of the Gentiles in giving remission of sins & salvation to them by Jesus Christ, doth directly and properly belong to the Father's sending of his Sonne. Wee have seene and doe testifie that the Father (sent [...]his Sonne) the Saviour of the world. This is indeed a glorious mystery. And thus Jesus Christ the rignteous is the propitiation, reconcihation, or redemption for the full and perfect remission of the sinnes of the whole world. And thus, the whole world without any difference, shall have re­mission of sins and everlasting life, through faith in the blood of Christ.

Now judge thou, understanding Reader, whether this that I have said be not agreeable both to this Scripture in hand, and many others also.

Another Scripture propounded by them is that in John 6.51. The 8th Scripture. The words are these following, The bread that I will give, is my flesh, which [Page 100]I will give for the life of the World. By World here, they understand, as be­fore, all persons, or every man and woman in the world.

I shall propound one or two rea­sons from these words, The clea­ting of the vvords by reasons. and those before-going to cleere them from that corrupt sence which they put upon them.

First, 1 I desire the Reader warily to observe, that whereas it is said in this verse, I will give my flesh (for) the life of the world. It is said above in the 33. verse, The bread of God is he which cometh down from Heaven, and giveth life (VNTO) the World. So that, to be life (for) the world, it is to be life unto the world, in Christs meaning.

Secondly, 2 if any shall doubt what life is here meant, Let them know, that it is no other then everlasting life, or life for ever; as it is expressed in the 47 and 51. verses. I therefore conclude, That if Christ thus give himself to be life for the world, that is, to be everlasting life unto the world: we cannot understand that [Page 101]by the world in this place is meant all persons; The natu­rall mea­ning of them. or every person in the world. But by world in this place, we are to understand (as I con­ceive) the Nations of the Gentiles, who are here called the world, and in other places, the Heathen, the un­circumcision, as standing in oppositi­on unto the Jewish Church, who alone in their times had the enjoy­ment of many glorious priviled­ges.

And thus there is a glorious my­stery held forth in these words, A mystery in them. to wit:

That Manna (as all other things also which were for the time pre­sent shadowes & figures of Christ) was appropriated by God unto the Jewish Nation only. And therefore they 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 [Page 102]onely. But this true bread, Jesu [...] Christ, he is not limited unto th [...] Jewish Nation only, as that Marin [...] was: but he is sent of God to giv [...] life, everlasting life unto the Nation [...] 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 whic [...] 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 o [...] the Gentiles by Jesus Christ. Thu [...] 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 [Page 103]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 [Page 104]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 [Page 105]in no wise agree to their interpre­tation of it.

Another Scripture propounded by them, is John 12.47. The ten [...] Scriptur [...] 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 clea [...] ­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 [Page 106]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 natu­ [...]all mean­ing of the vvords. we are to understand the nations of the Gentiles, who (as I have decla­red) [Page 107]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 [Page 108]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 are to under­stand the Nations of the Gentiles: and by the word (now) in this place, we are to understand the time of his personall death, or lifting up upon the Crosse. This then is the meaning, to wit, Now that [Page 109]I am ready to be offered up upon the Crosse, Now is the judgement, righteousnesse, deliverance, or solva­tion of this world, that is of the Gentile nations. This is a glorious mysterie, And so it is sweetly and fully agreeing to what was before prophesied by Esa. 42.1. I have put my Spirit upon him, he shall bring forth judgement, that is, salvation to the Gentiles. And so it is expressed by Christ himselfe, Mat. 12.18. I will put my Spirit upon him, and he shall shew judgement to the Gentiles. And verse 21. And in his Name shall the Gentiles trust. minde it, what was before prophesied, is now ful­filled. Now is the judgement of this world; Now shall the Prince of this world be cast out.

Thirdly (as yet depending upon what before goeth) He saith in verse 32 And I, if I be lifted up from the earth will draw all men to me. This he speake signifying what death he should dye; that is, By the power of my death upon the Crosse, I will draw all Nations of men to me, to [Page 110]be saved through faith in me.

I desire the Reader to lay these things together, and then to judge whether my interpretation of the 47. verse be not agreeable to the mind of God.

And whereas it is said in the for­mer part of the vers, if any man heare my words and believe not, I judge him not: the meaning is, I doe not now judge him, I do not now sit upon my Tribunall to execute vengeance: that is reserved unto another time, or day, as it is expreslly said in the next verse, The word that I have spoken, the same shall judge him in the last day.

Thus much for this Scripture.

Another Scripture propounded by them is, The E­leventh Scripture. 2 Cor. 5.19.21. The words are these following. God was in Christ reconciling the world to himselfe not imputing their trespasses unto them, and hath committed to us the word of recenciliation. For he hath made him to be sinne for us, who knew no sinne, that we might be made the righteousnesse of God in him.

By world in this place they un­derstand, as before, all persons, or every person in the world.

In way of answer to which, The [...] clearing of the vvords reasons. I shal declare two reasons from the words themselves, to cleare them from that corrupt sense.

The first reason is taken from the consideration of the time, of which the holy Spirit here speaks, where he saith, God was in Christ reconciling the world to himselfe. The time (I con­ceive) of which the holy Spirit here speaks, is the actuall or reall manife­station and suffering of Christ in the flesh; I mean, his personall death, or the offering up of his owne body unto death upon the tree. Is it not mani­fest that hee speakes of this death in the 14. and 15. verses of this chap­ter, (which words I have before o­pened) where he saith, That Christ DIED for all? And these words have their dependance upon those. It is true indeed, in respect of purpose he died before the foundation of the world, 1 Pet. 1.20. In respect of promise he died from the foundation [Page 112]of the world, Rev. 13.8. In respect of divers shadowes and figures (which were appropriate onely to the Jew­ish nation) he died all along under that dispensation, Heb. 9.7, 8, 9, 10, But his personall manifestation and death was once in the end of the world, Heb. 9.26. And indeed his personall manifestation and death, as it was more wonderfull glorious, and mysticall (in respect of the declarati­on of the wisdome, power, and grace of God, which did more wonderful­ly shine forth in it) then either the promise or shadowes of his death: So it was more wonderfull and glorious then those, in respect of the power and fruit of it also. His death in promise was exceeding glorious: his death in shadowes was very glorious al­so for the time present; but not so glorious, fruitfull and powerfull as his personall death, which did excell in glory. The power and fruit of this was the breaking down of the par­tition wall which was betweene Jewes and Gentiles: it was the bring­ing of life and salvation unto all na­tions [Page 113]of the world. This I conceive [...] the meaning of that saying in John [...]2.24. Except a corn of wheat fall in­ [...]o the ground and die, it abideth alone: [...]ut if it die, it bringeth forth much fruit. His own death brought forth much fruit. And to this purpose is [...]hat also in the 32. and 33. verses. And I, if I be lifted up from the earth, will draw all men to me. This he spake signifying what death hee should die. From whence it appeares, That his [...]ersonall death was marvellous pow­erfull to bring forth abundance of fruit, even so much, as the drawing of all men, that is, all nations of men, to the knowledge of himselfe, and the enjoyment of salvation through him. For as the personall manifestation and death of Christ was a wonderfull, glo­ [...]us, new thing, a great mystery, (Esa. 43.18.19. Jer. 31.22. 1 Tim. 3.16.) So the power and fruit of it is a new, [...] wonderfull thing also, such as never before was heard of. This is that which was foretold by the Prophet Esa. 43.18, 19, 20. Behold, I will do a new thing: now it shall spring forth, [Page 114]shall ye not know it? I will even make a way in the Wildernesse, and rivers in the desert. The beast of the field shal [...] honour me, the Dragons and the Owles, because I give waters in the Wilder­nesse, rivers in the Desert, to give drink to my people, my chosen. Mind the mystery of the words, and you wil see so much held forth in them, as I alledge them for, to wit, the bring­ing in, or the saving of Beasts, Dra­gons, Owles, that is, the Gentiles, who are here likened to such wild creaturs, and that not onely, or simply, in re­spect of their naturall estate, but comparatively also, as in opposition to the Jewish Church, as being not owned, or regarded, or honored with any lawes or ordinances, concerning Christ, but cast out, as it were into a wilde, hopelesse condition, without lawes, without government, with­out priviledges, even like wilde beasts, Owles and Dragons; I say, in these words is prophetically held forth to us the bringing in, and the saving of these wilde, brutish, hope­lesse, fierce, wretched people, by the [Page 115]glorious and wonderfull power of the death of Christ. This very same thing also is foretold in the 42. chap­ter oftnis Prophefie, verse 9. to 17 the consideration of which I leave to the understanding Reader. The same thing (I conceve) is chiefly aimed at by the holy Spirit in this Scripture we have now in hand. It is said in the 17. verse, Old things are past a­way, behold all things are become new: that is, old figures and shadows, and such like things are past away, and God hath now wrought new things; he hath given his own Son to die, that is new: and in the death of Christ, hee hath reconciled the world to himselfe, that is new also, even such a thing as never before was in being, untill the Son of God suffered in the flesh.

Thus I have, with what brevity and plainnesse I could, declared the time of which the holy Spirit here speakes of, when he saith, God was in Christ reconciling the world to him­selfe: that is, when Christ suffered in the flesh, when he died personally, [Page 116]Then, I say, Then God was in Christ reconciling the world to himselfe. Hence I conclude, that by the world in this Scripture, we can in no wise understand all persons, or every per­son in the world from first to last.

The second reason for the clearing of the words from that corrupt sense, is taken from the consideration of the Nature of this reconciliation, which is here spoken of. This re­conciliation of the world unto him­selfe, is no other thing then the re­mission of all their sinnes through faith in Christ: It is no lesse then making them the righteousnesse of God by Jesus Christ. And therefore when he saith in this place, That Cod was in Christ reconciling the world unto himselfe, hee saith in the very next words, not imputing their trespas­ses unto them.

Now according to this Scripture not to have sin imputed, it is to be truly blessed. And therefore, the very same thing which David in the 32. Psalme calleth, the not im­puting of sinne, Paul in Rom. call-leth, [Page 117] the imputing of righteousnesse through faith in Christ. Rom. 4.11.22.23.24. Iames [...].23. And so farr as I know, we never reade of the not imputing of sinne, or the imputing of righteousnesse, but onely through faith in Christ. So that, when it is said, God imputed not their sins to them, we understand that he imputed the righteousnesse of Christ to them, through faith in him: or that they were made righteous through faith in Christ. And so it agreeth with that in the 21. verse, where it is said, He was made sin for us, that we might be made the righteousnesse of God in him: that is, we who be­lieve in Christ, (for he speakes of himselfe and other helievers) are made the righteousnesse of God in him. And thus God was in Christ: that is, in the death of Christ, re­conciling the world unto himselfe, not imputing their trespasses unto them: that is, giving them the remission of all their sins, and putting them into a condition of perfect righte­ousnesse and true blessednesse, through faith in Christ. Of this [Page 118]power indeede was the personal I death of the Son of God, thus to reconcile the world unto God: and this power of his death hath run along ever since in all ages, in the ministry of the Gospel, untill this time, and so shall do untill this mystery of the Gospel be finish­ed.

Now if the time and the nature of this reconciliation be well con­sidered, And if we rightly under­stand what the holy Spirit meaneth, when he saith, God was in Christ reconciling the world unto himselfe: We can by no meanes understand the world in this place to signifie all persons, or every person in the world from first to last.

But by world in this place, we are to understand the Gentiles, who by the power of the death of Christ (and not untill then, except some first fruits) were reconciled to God, through faith in him. This then is the summe and meaning of thse words, to wit, God was in Christ (that is, in the death of [Page 119]Christ) reconciling the world (that is, the Gentiles) unto himselfe, not imputing their trespasses unto them, that is, giving them remission of all their sins, and putting them in­to a condition of perfect righteous­nesse, and true blessednesse, through faith in Christ, wrought in them by the power of God in the mi­ [...]istry of reconciliation. And thus (as I conceive) this Scripture a­greeth most sweetly with that in Rom. 11.11.12.13, 14, 15. In which place the Gentiles are called the world as standing in opposition to Israel according to the flesh; This world is said to be reconciled; The time of this reconciliation is upon the stumbling of the Jewes at Je­sus Christ crucified, and the preach­ing of Jesus Christ crucified unto the Gentiles; The nature of this reconciliation of the Gentiles is no lesse then salvation through faith in Christ; all which the under­standing Reader will finde out in the perusuall of this Scripture. And thus the words of God do most [Page 120]sweetly accord with one another. Thus much for this Scripture.

Another Scripture propounded by them is Heb. 9.26. The twelfth Scripture. The words are these following. But now once in the end of the world hath he appear­ed to put away sin by the sacrifice of himselfe. [...]he mean­ing of it. The sum of which words is this, to wit, that Jesus Christ did appeare in the end of the world, perfectly and powerfully to put away, or take away sinne, by that once giving of himselfe a sacri­fice for sinne. This indeede is a certaine truth: but that he did so for all persons in the world from first to last, this Scripture doth not affirme. In the 28. verse, it is said, He was once offered to beare the sins of many, that is perfectly and powerfully to take them away from them, in respect of the merit and Lording power of them. There­fore minde it, whensoever you reade in Scripture that Christ doth beare sins, take away sins, or put a­way sins. We are to understand no lesse then the perfect and powerfull [Page 121]takeing away of all sins, both in re­spect of the merit and captivating power of them by the application of the vertue and power of his death unto them. And I am sure this cannot be understood of all persons in the world. I shall say no more concerning this Scripture, because the words are cleare in themselves.

Another Scripture propounded by them is Luke 2.30.31, 32. The thi [...] teenth Scripture The words are these following. Mine eyes have seene thy salvation, which thou hast prepared before the face of all people: A light to lighten the Gentiles, and the glory of thy people Israel.

By (all people) as it is expressed in the 31. verse, they understand, it seemes, all persons, or every per­son in the world from first to last.

But doubtlesse, by all people, The meaning of it. we are to understand, in this place, all nations of people, or kindreds of peo­ple, as standing in opposition to one nation, or kindred of people onely. And those words in the 32. verse [Page 122]will cleare this interpretation: for those which he calleth all people in the former verse, he calleth the Gentiles, and thy people Israel in this verse: that is, not thy people Israel onely, but the people of the Gentiles also: that is, All nations of people whatsoever, And it is usuall in the Scripture to mention all people, when as, all nations, and not all persons is understood. [...] Read Psalm 67. through­out. Rom. 15.11. Reade Psalm. 67. throughout Rom. 15.11. In this place of Luke then, I conceive, the holy spirit doth teach us thus much, to wit, that the ex­ceeding riches of the grace of God was now ready to be magnified and manifested to all nations of people, not to Israel onely, but to the Gentiles also, in bringing light and salvation, and glory to them by the death of Christ. This is that which was foretold by the Prophet Esa. 42.6.7. I will give thee for a Covenant of the people, for a light of the Gentiles: To open the blinde eyes, to bring out the prisoners from the prison, and them that sit in [Page 123]darknesse out of the prison house. And chapter 49.6. And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Iacob, and to restore the dissolations of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my sal­vation to the end of the earch. This latter Scripture, doth agree almost word for word with that place of Luke. And this is the summe, to wit, That God formerly promised, and hath now performed to magnifie and manifest the exceeding riches of his grace to all nations of people, without any difference, in bring­ing, or giving light & salvation and glory to them, by the manifestation and suffering of Christ in the flesh. The which mystery was not in be­ing untill the time appointed of Christs personall manifestation and suffering in the flesh. These things being well considered, it will be manifest to the understanding Rea­der, that it is a perverting and dark­ing of this Scripture, to conclude from hence, that Jesus Christ died [Page 124]or suffered for the sins of all per­sons, or every person from first to last.

Another Scripture propounded by them is, [...]he four­ [...]centh [...]cripture. Iohn 11.50.51, 52. The words are these following, Ye consider not that it is expedient that one man should die for the people, and that the whole nation perish not. And this he spake not of himselfe: but being high Priest that yeere, he pro­phesied that Iesus should die for that nation: And not for that nation onely, but that he should gather toge­ther in one the children of God that were scattered abroad.

Wherefore they alledge this Scripture to justifie their opinion, I know not.

I shall briefly discover what I conceive to be the minde of God in it. [...]he [...]eaning of it. The 51. and 52. verses do inter­pret the 50. [...]ow my­ [...]eries in [...]e words. verse. In which two verses there are two great myste­ries declared, by way of prophesie, to wit, First, that Jesus Christ should die for all nations of people, [...]oth Jewes and Gentiles: for [Page 125]when he saith in the 51. verse That he should die for that nation; he meaneth the Jewish nation: And when he saith in the following verse, And not for that nation onely, but that he should gather together in one the children of God that were scattered abroad: he meaneth, the outcast Gentiles: for such a scat­tered, dispersed, outcast, hopelesse people were they (as I have before proved) untill they were gathered to the Lord, and into the fellow­ship of his body by the death of Christ. And if any shall aske, why they are here called, the children of God? I answer, They are so called in this place, (as I conceive) not according to what they were for present, as though they were the children of God before they were gathered unto him, by the power of the death of Christ: but accor­ding to what they should be here­after, as a blessed fruite flowing from the power of the death of Christ. And so we are to under­stand (as I conceive) those words [Page 126]of Christ in Iohn 10.15.16. and those of Paul Ephes. 5.25.

The second mystery declared in these words is, the glorious saving power of the death of Christ; for when he saith in the 51. verse, That he should die for that nation: he meaneth, that he should save them, that he should bring them to God, that they perish not. And the words fol­lowing do teach so much: for he there saith, And not for that nation onely, but that he should gather toge­ther in one the children of God that are scattered abroad. The force of the words lyeth in that expression of gathering together: whereby we are taught, that such is the glori­ous and saving power of the death of Christ to gather together scatter­ed, and lost, and out-cast ones. And we are here further taught, That to die for them, and to gather them together in one, is one and the same thing, as is plaine by comparing the 51. and 52. verses together. So that in the Scripture sense, to die for them, it is to save them, it is to bring [Page 127]them to God, it is to gather them from their scattered lost estate, into an E­state of fellowship with God, and one with another in him. For it is impos­sible to separate betweene Christs dying for lost men, and his gathe­ring of lost men to God by the po­wer of his death. This Scripture, being thus cleared, is of sweet con­sideration, but in no wise tending to justifie their opinion.

Two other Scriptures, The two last Scri [...] tures. propoun­ded by them are, Acts 13.47. Esa 46 9. I put both these together, because in summe, they are both one. The one set down by way of prophesie, the other by way of performance.

The words in Esaias are these fol­lowing, I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the Earth. In the Acts, the words are, I have set thee to be a light of the Gen­tiles, that thou shouldest be for salva­tion unto the ends of the Earth.

I shall briefly open the words, and then it will appear how unfitly they urge them to justifie their opi­nion.

I have set thee, or given thee (spea­king concerning Christ) to be a light to, or of the Gentiles; that is, Thou shalt be a light in them, revealing in them, and giving to them remission of sinnes, salvation, life everlasting through faith in Christ. Thou shalt cause the light of the glorious Go­spell of Christ to shine into their hearts. I have before proved (and so much is taught in the words now in hand) that untill the death of Christ, the Gentiles did wholly sit in darknesse, being denied of God all those Lawes, Ordinances, Ora­cles, Priviledges, Miracles, which the Jewes enjoyed, by the appoint­ment of God, as so many meanes whereby Christ did gloriously, for the time present, shine forth among them.

But now, [...]om. 5.15. as it is written, To whom he was not spoken of, they shall see: and they that have not heard, shall understand. So that, the people which sate in darknesse, saw great light: and unto them which sate in the region and shadow of death, light did spring forth.

And whereas, it is said in the next words, That thou shouldest be (for [...]alvation) unto the ends of the earth. These words doe justifie the inter­pretation of the former; for such a light is Christ, giving salvation, or bringing salvation unto all those to whom he is a light; that is, Hee re­vealeth himselfe in them, drawing their hearts to believe in him unto life everlasting. And therefore, it is said in the next words. As many as were ordained to eternall life, believed. For indeed, thus Christ is light and salvation to us, as he reveales him­self in us, drawing us thereby to be­lieve in himself unto salvation.

And if any shall object, that it is here said, He (should) be for salva­tion. I answer, The word should, or might, in this Scripture as in others of the like nature) doth signifie no lesse then shall, He shall be my salva­tion unto the ends of the earth. And therefore Esaias saith in Chap. 52.10. The Lord hath made bare his holy arme in the eyes of all the Nations: and all the ends of the earth SHALL see [Page 130]the salvation of God. They shall see it, that is, they shall look upon Jesus Christ, and believe in him, and bee saved by him. As it is written, Looke unto me, and be ye saved, all the ends of the earth.

And whereas it is here said, Hee shall be for salvation unto the (ends of the earth.) the meaning is, unto all Nations, or Kindreds of the earth. And Esaias, in the forenamed place, doth make it plain, The Lord hath made bare his holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of our God. And here is this mystery held forth in it, to wit, That wheras un­till the death of Christ, the myste­ries of salvation, under many sha­dowes, was limited onely to the Jewish Nation: now, by his ap­pearing and suffering in the flesh, those mysteries are not onely more cleare in themselves, as being whol­ly unvailed by the sacrifice of him­selfe: but also the benefit of them is enlarged farre and wide unto all the nations of the earth, who before [Page 131] [...]d never heard of, nor known the [...]eetnesse of them. And now was [...]lfilled what was written by the [...]ophet, Behold my servant shall pro­ [...]er, he shall be exalted, and be very [...]gh. As many were astonied at thee, be­ [...]use his visage was marred: So shall [...] sprinkle many nations, the Kings shal [...]ut their mouths at him: for that which [...]ath not been told them shall they see, [...]nd that which they had not heard, shall [...]hey understand.

And this is further to be minded [...]n the place we have in hand, That [...]he Gentiles, and the ends of the earth belong both to one and the same people.

This then is the summe of the words, to wit, I have given thee to be a light to the Gentiles, to open their eyes, to set up a heavenly light in them, to give them the knowledg of Christ, and faith in him, that so thou mayest bee for salvation unto all the nations of the earth.

This mystery was not in being un­till the manifestation and suffering of Christ in the flesh.

Now then let the understanding Reader judge, if this Scripture be [...] not unwarrantably urged by them to maintain their opinion of Christs dying for all persons, or every per­son in the world from first to last.

And thus (as the Lord hath help­ed me) I have examined the sever all Scriptures propounded by them, and declared the minde of God in them. The reasons vvhich some pro­pounded to justifie this opi­nion.

I now proceed to the considera­tion of some reasons propounded by them, to prove (as they con­ceive) that Christ died for the sins of all persons.

And they are these following:

First, because (say they) Christ and the Prophets, 1 and Apostles did soteach, Esa 53.6. Iohn 1.29. and 3 16, 17. and 6.51. and 12.47, 48. 1 Cor. 15.3.2 Cor. 5.14, 15.

Secondly, 2 because (say they) Christ required them so to preach, Mat. 28.18, 19. Mark 16.15. Luke 10.5. and 24.47. Rom. 16.26.

Thirdly, 3 because (say they) the Saints are commended for belie­ving [Page 133]so, Iohn 4.42. 1 Iohn 4.14.

Fourthly, 4 because (say they) it is a condemning sinne in any, hearing the Gospell, not to believe so, to wit, that Christ died for their sins, Iohn 3.18 19. and 12.47, 48. and 16 9. 1 Iohn 5.10.

These four reasons I find expres­sed by Mr. Lambe in a little boek.

To their first reason, The tryall of them. I answer, That neither Christ, 1 nor the Pro­phets, nor the Apostles did so teach. And as for the Scriptures they al­ledge (to prove as they conceive, their opinion) to wit, Esa 53.6. Ioh. 1.29. and 3.16, 17. and 6.51. and 12.47, 48. 2 Cor. 5.14, 15. I have before proved, that they held forth no such thing: And I have at large declared the naturall meaning of each of them; And therefore I shall say no more in this place concerning them: but referre the Reader to the consideration of what I have at large above said. And as for the Scripture 1 Cor. 15.3. (of which I have formerly said nothing) where it is said, Christ died for our sinnes ac­cording [Page 134]to the Scriptures: I answer doth he there say that Christ died for the sins of all persons, or every person? Doth he not say, Christ died for (our) sins? that is, for us who re­ceive him, and believe in him, and stand fast in his grace and righteous­nesse; He died for Our sins, and we shall be saved by him, as he plainly speakes in the first and second verses. This is that Gospel which he here speakes of, and remindes the Brethren of, to wit, That the alone way whereby to attaine unto righteous­nesse, remission of sins, and salvation, is onely through faith in the death of Christ, and standing fast in the grace and righteousnesse of the Lord Jesus. So much in answer to the first rea­son.

Secondly, 2 (say they) Christ re­quired his Apostles and Disciples so to preach. And for this purpose, they alledge Mat. 28.18.19. Mark. 16.15. Luke 10.5. and 24.47. Rom. 16.26.

I answer, Christ indeede com­manded his Disciples to go forth un­to [Page 135]all nations, and so make Disci­ples: as is expressed by Matthew. And it is true also, that when he sent them forth, he commanded them, Into whatsoever house ye enter, first say, Peace be to this house: as it is expressed by Luke. And it is written also by the same Luke, That repen­tance and remission of sins should be preached in the Name of Christ among all nations, beginning at Jerusalem. And it is true also, as Paul expresseth it, That the Gospel and the preaching of Jesus Christ, is now, by the Com­mandement of the everlasting God, made knowne to all nations for the o­bedience of faith. But doth any of these Scriptures, or any other say that Christ required them to preach that he died for the sins of all persons, or of every person? Or can it be proved that this opinion of theirs is the Gospel of Christ? And as for that of Luke 10.5. (which may seeme most difficult) where it is said, Into whatsoever house ye enter, first say, Peace be to this house: We must understand, that their declaration of [Page 136]peace, unto whatsoever house the [...] come, 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 [Page 137]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 [Page 138]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 [Page 139]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 [Page 140]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, 1 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 [...] [Page 141]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 [Page 142]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 [Page]elect is of more glorious, excel­lent 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, 3 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 [Page 144]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, 4 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 [Page 145]further satisfaction, I refer the Rea­ [...]er to what I have already declared [...]o bee the meaning of these Scrip­ [...]ures,

Secondly, it is most certain, that the [...]ins of no persons are washed away [...]n the blood of Christ, but such who [...]re drawn by the power of Christ to [...]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 pardo­ [...]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 [Page 146]then in unbeleevers. This is contai [...] ned in the fifth question, and auswer [...] pag. 6.

I answer, Answ. first, it is most certain that all the sinnes of those who be­leeve in Christ, are perfectly and fo [...] ever washed away in his pretious blood. Act. 10.43. and 13.39.

Secondly, it is as certain, that th [...] sins of unbeleevers (whilst they con­tinue in unbeliefe) are not pardone [...] nor washed away, but abiding in tha [...] condition, they abide under the pow­er and merit of all their sinnes, an [...] the wrath of God abideth on them John 3.36. And I am sure, it is no [...] agreeable either to the language, o [...] meaning of the Scripture, to say, tha [...] the sinnes of beleevers are washed a [...] way otherwise then in unbeleevers.

Sixthly, 6 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. [Page 147]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 [...]lledged (as the understanding Rea­ [...]er in the perusall of them may easily [...]erceive) doe not in the least mea­ [...]ure point at such a thing as they al­ [...]edge them for.

Thirdly, it is certain, that the sins [...]f all those who beleeve in Christ, [...]re perfectly, fully, and for ever, even [...] this present life remitted, or washed way in the blood of Christ. Yea, all [...]heir sinnes are now as perfectly and [...]lly remitted, or washed away in [...]oint of justification, as they shall be [...] the Kingdome of glory Acts 13. [...]9. 1 Cor. 6.11. Heb. 10.17. 1 John [...].7. Rev. 1.5.

Fourthly, it is indeed most cer­ [...]in, that beleevers, or justified per­ [...]ons, whilest they are in this earthly [...]abernacle, come farre short of that [...]ory which they shall enjoy at the [...]ppearing of the Lord Jesus. And [Page 148]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, 7 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 [Page 149]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, 8 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 [Page 150]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 [Page 151]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 [Page 152]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 tho [...] hast sent me, and hast loved them, a [...] 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 sen [...] me, and hast loved them as thou has [...] loved me. And surely, the Father di [...] heare, and answer him in all things according to his prayer.

Lastly, take notice, that wherea [...] he saith in verse 9. I pray not for th [...] world, and yet here in verses 21. and 23. he doth pray for the world: W [...] are to understand the world in thes [...] 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 [Page 153]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 [Page 154]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, 9 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 [Page 155]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, 10 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, [Page 156]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 [Page 157]price for men and to men, according to the Scripture, signifieth the same thing.

Eleventhly, they say, 11 although Faith and Christ bee not given to all, yet this hinders not but that he suffe­red for all: and this appeares (say they) in that some for whom hee is given, doe deny him. To confirm this, they alledge, 2 Pet. 1.1. Matth. 21.42. Iohn 1.11. These things are ex­pressed by them in the 15, 16, 17, 18, 19. lines of page 12.

In answer to which, Answ. first let the Reader take notice how they mistake in putting faith before Christ. There are their own words: To whomsoever God giveth faith, and so Christ. And again, To them he gives with that faith and that Christ. And again, Although Faith and Christ be not given to all.

Now certainly, here is a great mi­stake in putting Faith before Christ. But concerning this, I will onely say thus much, That God in giving Christ into the heart of any man, gives him faith to receive him, or beleeve in him.

Secondly, whereas they say, It ap­peares hee suffered for all, because some for whom he is given, doe deny him: I will prove their Argument it selfe (according to their sense) to be unsound, and then their conclusion from it, will further appeare to be un­sound also. Their Argument is this, That some for whom Christ is given, do deny him. This they would prove from 2 Pet. 2.1. Math. 21.42. Iohn 1.11. that of Pet. seems the most strong for them, where the Apostle saith, There were false Prophets also among the people, even as there shall bee false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them. They take much hold of these words of Peter, They deny the Lord that bought them. Concerning which Scripture in way of answer and resolution,

First, I say, that this Scripture in it selfe, and being rightly understood, is most holy, spirituall, and pretious.

Secondly, I say, that all those, whom Christ the Lord buyeth, or redeemeth, he redeemeth them perfectly and for [Page 159]ever: and not one of his redeemed ones shall thus deny him, or be denied by him, but shall be enabled to owne him, and shall be owned by him un­to everlasting, Psal. 107.2. and 111.9. and 130.7.8. Heb. 10.38, 39. And therefore when Peter here saith, They deny the Lord that bought them, hee doth not mean that such persons are really and in truth the redeemed, or bought ones of the Lord Christ: for that were to crosse the truth of the Scriptures, and the nature, power, and end of the redemption of the Lord Christ.

But thirdly, he meaneth that these persons here spoken of, are bought or redeemed in point of profession, not in truth and reallity: that is, they do for a time, and it may be for a long time, professe themselves to be the bought or redeemed ones of the Lord Christ: they are such as are much enlightned, and know much concerning the way of righteousnesse, concerning the Lord and Saviour Jesus Christ, con­cerning his death and shedding of his pretious blood: they doe for a time [Page 160] make shew to be washed and cleansed from the sinnes and pollutions of the world, and to cast up all such unclean wayes like a filthy vomit: and they make large profession of receiving the Commandements of God, and walk­ing in the wayes of righteousnesse: and in respect of profession, they seeme to be living trees, and such as bring forth much fruit of knowledge, obe­dience and righteousnesse: and upon a profession of knowledge and holi­nesse, they desire to joyn themselves with the Saints, and are received by them into the fellowship of the bo­dy, walking with them in the ordi­nances and worship of the House of God. In a word, they are very Saint­like in profession, making a large con­fession of Jesus Christ, professing themselves to bee the bought or re­deemed ones of the Lord Christ. But after some time (having not the faith nor love of Christ within them, ha­ving no root in themselves, or having not the root of the matter in them) in time of triall, and through covetous­nesse, for the love of gain, or of the [Page 161]wages of unrighteousnesse, they turne from the holy commandement, they forsake the wayes of truth and holi­nesse, all their former fruit of righte­ousnesse, love and obedience, now wi­thereth, and they now appeare to be indeed rotten and dead trees, what­soever profession of life, and fruitful­nesse they formerly made; they now turn again, like the Dog to their vo­ [...]it, & like the sow that was washed, [...]o their wallowing in the mire of sin, [...]nd are like men that have forgot­ [...]en that they were once washed and [...]urged (as they once professed to be [...]e) from their old wayes of sinne [...]nd uncleannesse: they scarce re­member what a profession of righ­teousnesse they once made, but return with greedinesse to licke up their old [...]omit, and to wallow in the mire of [...]nne again: and whatsoever esteem [...]hey did formerly professe to have [...]f the grace of God, they now make [...]o other use of it, but to encourage [...]hem on in wayes of wickednesse: [...]nd though they did once walke like [...]aints, yet now they make it mani­fest [Page 162]before all men that they never had a Saints heart, but were then in­wardly dogs and swine, even when they did outwardly walk like Saints: Such a one in some respects was Ju­das, of whom the Scripture saith, he was guide to them that tooke Je­sus, Acts 1.16.17.18. In a word, whereas they did once make a flou­rishing confession of Christ, and di [...] once professe Christ to be their Lon [...] and Saviour, and themselves to b [...] the Servants and redeemed ones o [...] Christ, they do now deny him, an [...] dishonour him, and walk altogether contrary to the love and obedience of the Lord Christ. And by reason [...] these, and such as these, it hath bee [...] and is, that the way of truth is ev [...] spoken of. And thus I have shewe [...] in what respects and under what c [...] ­sideration these men are said to be th [...] bought, or redeemed ones of the Lo [...] Christ, to wit, not in truth and rea [...] ­ty, as though it were indeed so: b [...] in point of profession, they did pr [...] ­fesse themselves to be so. And tho [...] whom the Lord doth teach, to re [...] [Page 163]with understanding, will easily understand in the perusall of this whole second chapter, that which I have said herein is the very minde of God. Hitherto also is agreeable ma­ny other Scriptures, 2 Pet. 1.9. 1 Tim. 4.1.2. and 3.4.5. Heb. 10.25, 26, 27, 28.38.39. Acts 20.30. Jude 4. to the 20. And amongst the rest, consider wearily that in Acts 20.30. Where Paul speaking to the Church of Ephe­sus, he saith, Of your own selves (marke that expression, Of your own selves, Or from amongst your own company) shall men arise speaking perverse, things to draw away disciples after them. And consider also that of Jude, in verse 12. (where he speaking of the same men of whom Peter speakes, who deny the Lord Jesus, as is manifest verse 4.) he saith in the latter end of that verse, They are trees whose fruit withereth, without fruite, twice dead, plucked up by the roots: that is, In respect of their naturall estate, as fallen in Adam, they were dead; as indeed, all his posterity, so considered, are. This [Page 164]is the first death of these trees which Jude speakes of. But these men being planted where the Go­spel is preached, professed, and held forth in power and simplicity, (by those who are the called of Je­sus Christ) they take upon them the profession of the Gospel, and for a time make a flourishing confessi­on, living Saint-like, appearing as though they were living trees, bringing forth much outward fruit of knowledge and righteousnesse, forsaking many sins, and doing ma­ny things in themselves holy, good and righteous: and thus they ap­peare like living, fruit-bearing trees: but after a while, (not ha­ving life and root within) in time of tryall, and for covetous ends, they fall away from that professi­on, wither away by degrees in that love, knowledge and righteousnesse which they once made profession of, untill (after a while) they be without fruit, bringing forth no­thing but bitter, unrighteous and deadly fruits. And this is the other, [Page 165]and so a double death, which Jude here speakes of, which these trees are under the power of. And thus they are trees whose fruits withereth, without fruit, twice dead, plucked up by the roots.

Thus these Scriptures (with o­thers of the like nature) do teach us that many who have made a large and flourishing profession of Christ to be their Lord and Savi­our, and themselves to be his ser­vants and redeemed ones, have fal'n from that profession of Christ, de­nyed him and walked altogether contrary to him: But none of these Scriptures, nor any other, do teach that any who are Christs, his re­deemed ones, receiving him, or be­lieving in him, shall at any time (no not one of them) thus deny him or be denyed by him. I have been the longer upon this place of Peter, comparing it with other Scriptures, especially that of Jude (which is the very same with it) both that I might declare what is the minde of God in them, and [Page 166]might also cleare them from those false interpretations, which some, who pervert the Scriptures, would put upon them.

Thus having cleared this place of Peter, I shall now proceed to the other two Scriptures, to wit, Mat. 21.42. Iohn 1.11. which they al­ledge to prove, that some for whom Christ is given do deny him.

As for that place of Mat. 21.42. where it is said, The stone which the builders rejected, &c.

What serves this place unto, Answer but to prove that some who professe themselves as though they were the onely builders of the Church, pull it downe. Some who in word and profession are much for God, and Christ, and his worship, do in the account of God, and accordingly to the judnement of the Scripture, no lesse then reject, or oppose the Lord Christ.

And as for that place of Iohn 1.11. where it is said, He came unto his own, and his own received him not, [Page 167]we are to understand, Answer that those who are here called Christs own, are the nation of the Jewes, who are called his own as concerning the flesh, because he was made of them, or came from them: according to that, Rom. 1.3. and 9.5. These indeed Christ came and sent unto, and they, in respect of the genera­lity of them, received him not. But those who are Christs own in a spirituall sense, that is, those who are redeemed through him, drawn by him, and loved of him, they do receive him, believe in him, love him, and persevere in this faith and love, through his power, unto sal­vation Iohn 13.1. And thus in o­pening these Scriptures, I have dis­covered the unsoundnesse of their argument, their misunderstanding of the Scriptures, and so conse­quently the corruptnes of the con­clusion which they draw from thence.

Twelfthly, It is resolved, 12 by them, upon the question, that no man by nature, can know, or be­lieve [Page 168]this Doctrine, (to wit, of Christs redeeming all persons, dy­ing for all persons) for (say they) it is a foolish Doctrine, and enmity to the wisedom of every naturall man, 1 Cor. 1.23. and 2.13. and 2.14. Rom. 8.7.8. And the light and understanding thereof (say they) is onely had by the power of the Spirit of God, 1 Iohn 4.13.14. And all men naturally (say they) are more averse to this then any other thing, Iohn 5.44. Mat. 23.37. This is expressed, by them in the 12.13, 14, 15, 16, 17, 18, 19 lines of page 13.

I answer, Answ. It is most true that e­very Doctrine of Jesus Christ is holy, heavenly, spirituall, and eve­ry naturall man is opposite and a­verse to it, neither can any man re­ceive it, except he be taught by th [...] Spirit of God: And hitherto in­deed tendeth those Scriptures a bove mentioned, 1 Cor. 1.23. an [...] 2.14. Rom. 8.7.8. 1 Iohn 4.13.14. Iohn 5.44, Mat. 23.37. Bu [...] this doctrine of theirs, concernin [...] [Page 169]Christs redemption of all persons, is in it selfe an unsound Doctrine, a Doctrine of men, and not of Christ, and it is very pleasing to corrupt nature, neither did I ever see or finde Satan, or the world, or cor­rupt nature opposing this Doctrine, simply as it is a doctrine: but I have seene by experience that it is a very easie thing to entertaine and peremptorily to hold fast this opi­nion: yea, it is more easie and plea­sing to corrupt nature, then some o­ther corrupt opinions are: yea, some that are godly are too easily beguiled with it. Therefore their affirmati­on is unwarrantable, and the Scri­ptures they alledge are unrightly urged by them to that purpose.

Thirteenthly, they say, that the matter of free conveyance of power is offered in the covenant of grace, which would be covney­ed thereby, were it not opposed, despised, or neglected. This is the substance of what is expressed, by them, in the 17.18, 19, 20, 21, 22. lines of page 14.

In answer to which concerning the strangenesse, unspirituallnesse, and cloudinesse of these their ex­pressions, I will say nothing. But whereas they say, the matter of free conveyance of power is offered in the covenant of grace: I say, that the power, grace, or mercy which is held forth in this cove­nant, is absolutely, freely, and richly promised. And who knoweth not but there is a wide difference be­tween an offer, and an absolute pro­mise? And I am sure that whosoe­ver are truly acquainted with this covenant, they will readily ac­knowledge that such is the nature thereof, that whatsoever power, grace, or mercy is contained there­in, it is held forth by way of free and absolute promise, and not of of­fer onely.

And whereas they say, The power which is offered in the covenant, would be conveyed to them, were it not opposed or neglected.

I answere, That there are none who have any part or share in this co­venant, [Page 171]but those with whom the Lord doth freely make it. And as for all those with whom hee makes the covenant, hee doth powerfully subdue their ignorance, pride, and rebellion, and gives them power to receive, and embrace, and hold fast the grace and mercy (which according to the na­ture of the covenant) is therein promi­sed. Therfore they are much mistaken in the nature of the covenant of grace: for I doe not find offers only, but free & absolute promises in that Covenant.

Fourteenthly, they say, 14 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 [Page 172]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, 15 they say, If Christ hath not suffered for all persons, then the [Page 173]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 [Page 174]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, [Page 175]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, [Page 176]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, 16 and lastly, it is resol­ved, by them, upon the Question, [Page 177]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, [Page 178]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 [Page 179]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, [Page 180]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 [Page 181]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: [Page 182]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, [Page 183]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, [Page 184]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 vanities, and wicked practises, and turne to Iesus Christ, [Page 185]& 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 [Page 186]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 [...]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 [...]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 [Page 187]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 [Page 188]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 re [...]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, 1 For whomsoever Christ [Page 189]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. whe [...]e the prophet linketh these together, He beare the sin of many, and made intercession for [Page 190]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 [Page 191]therefore those who go about to di­vide advocation from propitiation, they pervert the Scriptures, and di­vide Christ. And againe Paul wit­nesseth, that those who have a part in the death of Christ, they have a part in his resurrection also, Rom. 4.25. He was delivered for our offences, and was raised againe for our justification.

From all this that hath been said, it is manifest, that whosoever have a part in the death of Christ, they have a part in his resurrection, in his sitting at the right hand of God, and in his intercession also. And is this any lesse then salvation? Those who have a part in these things, are they not saved? Hence I conclude, that seeing all persons have not a part in the benefit of his resurrection, ad­vocation, or intercession at the right hand of God, neither have they a part in the benefit of his death, or sufferings: for these be­nefits are inseparably linked toge­ther: they that have a part in the one, have a part in the other also.

Secondly, Those whom Jesus Christ redeemeth, he redeemeth them as he is a Priest, a King and a Prophet. These are inseperable be­nefits, whosoever hath a part in one, hath a part in all: for though they must be distinguished, they must not be divided. And thus indeed, the Son of God is a compleate Sa­viour and Redeemer. The Scri­pture doth not teach us, that Christ is a Redeemer, or Saviour, as he is a Priest onely, (to shed blood, or to offer sacrifice) but as he is a King and Prophet also, applying to us the benefit of his Priesthood or blood­shed, ruling ih us, and teaching us the things which concern our peace. It is said of Christ, Thou art a Priest for ever after the order of Melchise­dec. And what was this Melchise­dec? He was first by interpretation, King of righteousnesse, and after that also, King of Salem, which was King of peace. So that such a Priest Christ was, a Kingly Priest, a ruling Priest, a teaching Priest, a Priest with a Crowne upon his head, and a Scep­ter [Page 191]of righteousnesse in his hand. And thus indeed Christ is a perfect and complete Saviour: Neither is he a Saviour to [...]ey in point of Sal­vation otherwise then as he is a complete and perfect Saviour to them, this thing Esaiah teacheth, when he saith, Esa. 53. By his knowledge shall my righteous servont justifie many: for he shall beare their iniquities. Where it is evident, that these to whom he is a Priest, bearing their i­niquities; to them he is a Prophet also instructing them in the knowledge of himselfe unto justification. Thus, he is a Ransome, a Redeemer, a Sa­viour, and no otherwise. And hence it appeares, that he shed not his blood for all persons, neither have all a part in him, as he is a Priest, seeing that by his Kingly and pro­pheticall power, he doth not ap­ply to them the benefit of his Priesthood: for these are insepera­ble benefits, those who have a part in one, have a part in all: and they who have not a part in all, have a part in none: and those who go [Page 194]about to divide these, they divide Christ.

Thirdly, Christ shed his blood for none but those upon whom he sprinkles the same, to the purging of their conscience, and the remissi­on of their sins. Neither doth the Lamb of God any otherwise take away the sins of any, or redeeme a­ny, but by sprinkling his blood up­on them. Neither doth his blood a­ny otherwise take away our sins, but as it is sprinkled upon our conscience by the Spirit of God, drawing our hearts to believe in him. Neither did he shed his precious blood for any (nor for any other end) but for those upon whom he sprinkles the same for remission of sins. This is most evident from those paternes of heavenly things under the Law: For when Moses had spoken every precept according to the Law, he took the blood of Calves and of Goats, with water, and scarlet wooll, and hyssop, and SPRINKLED both the booke and the people, saying, This is the blood [Page 195]of the Testament which God hath enjoy­ned to you. Moreover, HE SPRIN­KLED with blood both the Taberna­cle, and all the Vessels of the Ministery. And almost all things are by the Law purged with blood, that is, with the sprinkling of blood: and without shedding of blood, that is, without the sprinkling of the blood which is shed, there is no remission, Heb. 9.18, 19, 20, 21, 22. And in the 13. verse of the same chapter it is said, That the blood of Bulls, and of Goats, & the ashes of an Heifer, SPRINKLING the uncleane, did sanctifie to the purify­ing of the flesh. And whosoever shall read with understanding, what the holy Spirit witnesseth in the Scrip­tures (Exod. 12.7.13. and 24.5, 6, 7, 8. and 29.16.20, 21. Levit. 1.5.11. and 3.2.2.8.13. and 4.6, 7, 17, 18, 25, 26, 30, 31. and 5.9, 10. and 7.2. and 8.15, 18, 19, 23, 24. and 9.12.18. and 14.6.7. and 19, 17 18, 19.) they shall find that the people were legally cleansed by the sprinkling of blood, and almost all things under the Law were purged by the sprin­kling [Page 194]of the blood shed; and without sprinkling or application of the blood shed, there was no remission or atone­ment. Now if it was necessary that the paterns of heavenly things should be thus purged, to wit, by the sprink­ling or application of blood: then (without doubt) the things them­selves (of which those was a patern) are so purged also: that is, there is no taking away of sin, no reconcilia­tion, redemption, or atonement wrought for any, but by the sprinkling or application of the blood of Christ upon them. Hence it is, that the blood of Christ is called the blood of sprinkling, 1 Pet. 1.2. Heb. 12.24. Neither is it any other way of use to us, neither doth it any other way speake good for us before God, but as it is sprinkled upon our conscience by the power of the Spirit. There­fore Esaias saith, Esa. 52.15 He shall SPRIN­KLE many Nations, that is, he shall sprinkle his blood upon them: For that which hath not been told them shal they see, and that which they have not heard, stall they understand. And thus [Page 195]indeed Christ doth redeem or pur­chase us with own blood. Answer Neither are any persons redeemed, or purcha­sed, or reconciled with the blood of Christ, neither have they any part in his death or blood-shed, who have not their consciences sprinkled with the blood of Christ. Neither doth his blood any other way redeeme, pur­chase, reconcile, or make atonement, but as it is the blood of sprinkling. Wherefore it is most certaine, that all persons are not redeemed, or recon­ciled by the death or blood-shed of Jesus Christ, seeing he shed his blood for none, but those upon whhom hee sprinkles the same, to the purging of their consciences, and remission of their sins. His blood is the blood of sprinkling.

Fourehly, the End of Christs death or sufferings, was not to redeeme or save any by the halves, but fully and for ever to redeem and save. And surely, the Son of Man did not faile to fulfill what was the End of his dy­ing. 12 The Son of God did not come into the world, and lay down his life [Page 198]to work a halfe redemption, or salva­tion, but to work a perfect redempti­on and salvation. This is a faithfull saying, and worthy of all acceptation, That Jesus Christ came into the world to save sinners. He doth not say, Halfe to save them, but to save them: that is, fully to save them, to save them as Paul was saved: for such a saving he there speakes of. And Christ thus witnesseth of himselfe, The Sonne of Man is come to seek and to save that which was lost; that is, to find out, and fully to save lost sinners; to save them as Zacheus was saved; for such a seeking and saving he there speakes of. Esa. 53. And Esaias witnesseth, that the very End of the travell of Christs soule was to bring forth a seed. Saith he, When thou shall make his soule an offering for sinne; he shall see his seed. And again, He shall see of the travell of his soule, and shall be satisfied. This is a glorious mystery. Why did the Son of God suffer such child-bearing pangs? Why did he undergoe such a painfull travell? Was it not to bring forth a seed? Was not this the very [Page 199]end? It is therefore most certain, that the very end of the death of Christ, was to bring forth a seed, to work a full redemption, to save sinners; that is, Esa. 42.6.7. & 49.6, 8, 9. Acts 3.26. and 5.31. Rom. 11.26.27. Tit. 2.14. 1 Pet. 2.24. and 2.18. 1 Ioh. 3.5. and 4.9. to heale them of their blindnesse, pride, rebellion, obstinacy; to deliver them from the power of sinne and Satan, to make them alive, to bring them to God, to enable them to be­leeve in him unto remission of sinnes, and to carry them on in beleeving, by his power unto salvation. This is the redemption, and this the salvation which Christ came into the world to work. This was the very end of his dying.

And I say further, That as the Son of God did come into the world, and suffered death for this very end: so hee did not faile to fulfill the same: For he was every way prepared to doe the work: hee wanted neither wil­lingnesse, ability, nor faithfulnesse to doe the work most perfectly. Hence it is that the Scripture thus witnes­seth of him, Psa. 82.19. Esa. 63.1. I have laid help upon one that is MIGHTY. And it is said of him, He is mighty to save. And [Page 198] Zacharias speaking of his power calleth him, Aa born of Salvation' which God hath raisen up for us.

Neither was his Willingnesse and faithfulnesse lesse then his power: For he witnesseth himselfe, Ioh. 4.34. Psal. 40. My mea [...] is to doe the will of him that sent me, and to finish his work. And in another place he saith, Lo, I come, (in the vo­lume of thy book it is written of mee) I delight to doe thy will, O my God. And Esaias speaking of him, Esa. 53.10 Iohn 17.4 saith. Hee did prrsper in the work which hee came to doe. And to put all out of doubt, Christ further witnesseth of himselfe, I have finisted the work which thou gavest me to doe.

Now then, if this was the very end of Christs comming into the world, and of his suffering in the world, To work a full, perfect, and eternall re­demption: and if hee did not faile to fulfill and finish this worke: if hee did prosper in it: (for so the Scripture saith, By his own blood hee entred in once into his Holy place, having obtai­ned eternall redemption:) men sure­ly, they are much mistaken, who say, [Page 199]that JESUS CHRIST died for all persons, and that hee hath redeemed all persons: Seeing that all those whom Christ hath redeemed, he hath redeemed them with a perfect and everlasting redemption: And this was the very end of his death or suf­ferings.

Fifthly, Reconciliation, Redempti­on, Atonement, Remission of sinnes, Justification, are in the Scripture sense one and the same fruit, or be­nefit flowing from the death of CHRIST, through faith in him: and they are usually in the Scripture put one for another. Let the Reader diligently consider these Scriptures. Romans 5.8.9.10.11. Ephes. 1.7. Colossians 1.14.21.22. 2 Corinth. 5.18.19. In which last place the Apostle saith, All things are of God, who hath reconciled us to himselfe by JESUS CHRIST. And whereas [...]hee saith in the twentieth verse, We pray you in Christs stead, bee reconciled unto God: he meaneth, Wee beseech you to beleeve in Jesus [Page]Christ unto reconciliation, or remis­sion of sinnes. Neither are wee to understand this, as though those to whom hee writes it, were now ene­mies, or unreconciled ones; (for it is against the scope and nature of the Epistle so to understand it; for it is certaine, he writes to them as belee­vers in Christ, such as were reconci­led to God through faith in Christ.) But he here putteth them in minde, that when they did formerly preach the Gospel to them, they came to them as the Ambassadors of Christ, with the Message of Christ, besee­ching them to beleeve in Christ Je­sus unto reconciliation, or remission of sinnes.

Now then, if reconciliation, re­demption, atonement, remission of sinnes, not imputing of sinnes, justi­fication, bee in the Scripture sense one and the same fruit flowing from the death of Christ, through faith in him: and that it is usuall in the Scripture to put one for another, as the understanding Reader may well [Page 201]perceive: Then surely, redemption, atonement, reconciliation by Christ, is another thing then many took it for. And it is most sure, that Christ died for those onely who doe receive redemption, reconciliation, atone­ment, remission of sins, justification by Jesus Christ.

Thus through the grace and help of GOD, I have finished what I intended in handling these things, as also in declaring some Reasons from the Scriptures to prove that JE­SUS CHRIST did not shed his blood, make an atonement, or worke redemption for all persons. And yet it is most certaine (as I have before declared) that there is a glorious Gospel, according to the command of Christ to his Messen­gers, to be preached by them to all nations; Which Gospell he is about to cleare from all those mists of darknesse which doe yet be-dimme the splendor of it: And then shall the glory of it shine forth so clear­ly in the mouth of his Messengers, [Page]that many who sit in darknesse, shall, through the power of God in their Ministery, be brought to the know­ledge and faith of the Lord Jesus.

Who so is wise, and shall observe these things: even they shall under­stand the loving kindnesse of the Lord.