As by WHATSO were made righteous, and grace abounded unto MANY. the one, condemnation came upon all; so by the other justification of life' was procured for, and offered, návтas Tès av påπs, 'to all men,' and so God was in and through Christ reconciling the whole world to himself? Now to assert that " MANY in the first clause, respecting the fruit of Adam's sin, signifies truly MANY; and in the second, respecting the fruit of Christ's righteousness, but a FEW; that ALL MEN in the first clause is to be taken in the utmost latitude, as of necessity it must be, ALL MEN EVER lying under condemnation by reason of the sin of Adam; but the same word in the latter clause of the same verse, doth only signify ALL THE ELECT, which are comparatively but a few,”seems neither agreeable to reason, nor to the scope of the apostle; who before had said, 'That ALL MEN had sinned, and fullen short of the glory of God; being justified freely by his grace, through the redemption that is in Jesus Christ.?" -and hence ariseth a second observation, for confirmation of the sense we plead for, viz. that the apostle is here comparing the effects of sin as to condemnation, with the effect of the grace of God as to our justification, or to our freedom from condemnation, saying, That as by sin the judgment came upon all men to condemnation; so by the righteousness of one, the grace of God came upon all men to justification of life; that as sin reigned unto death, so grace might reign by justification to eternal life through Jesus Christ our Lord. Now the grace of this comparison is wholly lost, if sin reigned over all men without exception to death and condemnation, but grace reigned only over a few to procure for them the means of justification to life through Jesus Christ. But if the comparison be of things equal as to extent, Christ must have died for the justification of all men. III. SECONDLY. When the apostle farther adds "The love of Christ constrains us (thus to persuade men to believe in Christ, and live to him) because we thus judge, that if (or since) one died for all, then were ALL dead;' the words, ALL were dead,' must certainly be taken in their greatest latitude; wherefore the words p Rom. ii. 23. 24. q Rom. v. 18. 21. r 2 Cor. v. 14, 15. אם s This Hebrew is translated "since, Jer. xxiii. 38. Ezek. xxxv. 6. And the Greek, ɛi, probably so signifies, Acts iv. 9. Rom. viii. 31. and here: for from a supposition of that which is not, no such inference can be made. preceding, if or since Christ died for all,' from which they are an inference,--ought also to be taken in the same extent. When he goes on to say, 'He died for all, that they who live might not henceforth live to themselves, but to him that died for them;" this sure must be the duty of all christians in particular, (unless there be any christians not obliged to live to Christ, but rather at liberty to live to themselves,) and so that death which is the motive to it, must be intended for them all. To say here, that "Christ died for some only of all nations, Jews and Gentles," is to exempt all others of those nations from living to Christ upon this account; and to say "He died for all the elect, that they of them who live might not live to themselves," is to suppose that some of the elect might live not to Christ but to themselves; which cannot truly be imagined of the elect of God. Moreover, he declares that the sense of this love of Christ prevailed upon them to persuade men to believe in him; now this persuasion they used to every man to whom they preached, and therefore they persuaded all men to believe that Christ died for them; for 'we,' saith he, 'preach this Christ who is to you Gentiles the hope of glory; admonishing, návra äv◊pwñov, every man, and teaching every man in all Wisdom, that we may present every man perfect in Christ Jesus." See another false interpretation of these words confuted, note on 2 Cor. v. 15. IV. THIRDLY. When the apostle saith, I exhort therefore (in pursuance of the design of Christ's coming to save sinners, Chap. i. 15.) First, that supplications, and prayers, and intercessions, and giving of thanks be made for all men (particularly) for kings, and all that are in authority, &c." he must exhort them, not only to pray for some men, some kings, and some in authority in all nations; for then we could not know how to observe this precept, because we could not know what men or rulers we were to pray for, and what not: When then he adds, by way of reason, for this is good and acceptable in the sight of God, who will have all men to be saved;' this reason why we are to pray for all men in general, and for all rulers in particular, must either be a false and unconcluding reason, or must import thus much-He would have all men and rulers to be saved, whom he would have us pray for. Now the doctrine and practice of the whole christian world attests, that they were ALL men, and rulers in particular, as we learn from the express testimonies of Prosper," and of the author De Vocatione Gentium. Moreover, that God would have all men to be saved, the apostle proves, (1.) Because he is the God of all, the common Father and Creator of all men, verse 4. Eph. iv. 6.-Now thus he is the God of all men in particular, and so this argument must shew he would have all men in particular to be saved. And as the apostle argues for God's readiness to justify the Gentiles by faith as freely as the Jews, by asking, "Is He the God of the Jews only? Is he not also of the Gentiles?" And by answering that "there is, as to this, no difference betwixt them; the same God being rich unto all that call upon him: for whosoever shall call upon the name of the Lord shall be saved;" so may we argue in this case by a like enquiry, "Is he the God of a small remnant of the Jews and Gentiles only? Is he not 'the Saviour of them all?" 1 Tim. iv. 10. (2.) He would have all men to be saved, saith the apostle, "for there is one Mediator betwixt God and man, the man Christ Jesus, who gave himself a ransom for all."-Now if the argument from one God was designed to prove he was the God of all men in particular, as hath been shewed already, the argument from one Mediator must also prove Christ the Mediator of all men in par w Sincerissime credendum, atque profitendum est, Deum velle, ut omnes homines salvi fiant, siquidem apostolus, cujus ista sententia est, solicitissime præcipit, quod in omnibus Ecclesiis piissime custoditur, ut Deo pro omnibus hominibus supplicetur. Prosp. Resp. ad Object. 2. Vincent. Præcepit apostolus, immo per apostolum. men; 'It is deserving of the most sincere belief and profession,-that God is wishful for the salvation of all because the apostle whose declaration it is, with the utmost solicitude commands, that it be a pious observance, in all the churches, to supplicate God in behalf of all men." Prosper's Answer."-The apostle enforced this, even by an apostle.' ED. x Dominus vult fieri obsecrationes, et postulationes, et gratiarum actiones pro omnibus hominibus, pro Regibus, et pro his qui în sublimitate sunt: Quam legem supplicationis, ita omnium sacerdotum, et omnium fidelium devotio concorditer tenet ut nulla pars mundi sit in qua hujusmodi orationes non celebrentur a populis christianis. Supplicat ergo ubique Ecclesia Deo non solum pro sanctis, et Christo jam regeneratis, sed etiam pro omnibus infidelibus, et inimicis crucis Christi, &c. De Vocat. Gent. 1. 1. c. 4. The Lord's will is, that there be intreaties, requests, and giving of thanks for all men,-for kings and for those who are in exalted stations: Which law of supplication so cordially obtains in the devotions of every minister and of all the faithful, that there is no part of the world in which prayers according to this direction are not offered up by christian people. The church universal therefore makes supplication to God, not only for the saints and those who in Christ are regenerate, but also for all unbelievers and enemies of the cross of Christ &c.'" On the calling of the Gentiles." ED. y Rom. iii. 29. ticular, and consequently that he gave himself a ransom for all men in particular. Hence is he so emphatically styled,' the man Christ Jesus,' to intimate to us, that, having taking upon himself the nature common to us all to fit him for this office, he must design it for the good of all who are partakers of that nature. For as he was a man, he surely was endued with the best of human affections,UNIVERSAL CHARITY, which would excite him to promote the welfare of all; as he was a man, he was subject to the common law of humanity, which obliges us to endeavour the common benefit of men; and that good-will which he requires us to bear to all men indifferently, good and bad, friends and enemies, he questionless did bear himself in the highest degree, and to the utmost extent; and therefore doubtless, in his sufferings for men, which are acknowledged to be sufficient for all, he had regard to the good of all. V. FOURTHLY. When the same apostle saith, the saving grace of God hath appeared to all men, teaching them, denying ungodliness and worldly lusts, to live righteously, and soberly, and godly in this present world, &c.'" he plainly seemeth to strengthen this assertion: For here it is observable, (i.) that the grace here mentioned, is the grace of God,' even of that God who 'spared not his Son, but freely gave him up for us." (ii.) That it is styled, χαξις nowτngios, saving grace;' as being apt in its nature, and by the God of all grace designed, for the salvation of them for whom it was vouchsafed. (iii.) "This grace," saith the apostle, "hath appeared to all men;" and if the apostles did in their preaching tender it to all without exception, they either tendered it to them to whom by God's intention it did not belong, and so exceeded their commission; or else it did belong to all men: And since it only could belong to them by virtue of Christ's passion, it follows that the benefit of his passion must belong to all. (iv.) This grace appeared to all men to 'teach them, denying all un godliness and worldly lusts, to live righteously, soberly, and godly in this present world;' and therefore to teach them that which will most certainly conduce to their salvation, since all who learn this lesson will undoubtedly be saved, and that by virtue of our Lord's salutary passion; since, as it follows, they may expect the blessed hope and glorious appearance of our Lord Jesus Christ, who gave himself for them. In a word, either all men are obliged, on the account of this grace of God, and these sufferings of Christ for them, to deny ungodliness, &c. and to live righteously, soberly and godly in this present world; and then this grace, and these sufferings must be intended for their salvation; or it must be said, "that there are some, yea, the greatest part of christians, who are not on the account of this grace appearing to them, or of these sufferings, obliged to the performance of these duties." VI. FIFTHLY. When the same apostle informs us, that Christ was made a little lower than the angels, for the suffering of death, that he, by the grace of God might taste death for every man;” he clearly doth express the same assertion; for here is no restraint at all, nor any seeming limitation of that comprehensive phrase, 'he tasted death nɛgì návτos, ‘for every man,' distributively taken; (for "dictum de omni," say the logicians, "distributes the subject;") but there is something which doth seem to strengthen the general intendment of the phrase; for this is said to magnify the grace of God in sending his Son to die for man. Now, sure, the grace of God will be more magnified by this general extent of our Saviour's death, than by contracting the intendment of it to a few. For if the grace of God be great, in sending his Son to die for A FEW chosen persons, it must be greater in sending him to die for MANY, and greater still in giving him up to die for us ALL. And this would be more sensibly perceived by all men, were it their own case; for were they in the number of condemned rebels by their prince, who only should afford an act of grace and indemnity to others, but leave them under condemnation, they would assuredly conceive his grace and favour would be greater were it extended to them also, and would not think his grace was magnified the more for being so discriminating as to exclude them from any share or portion in it. VII. SIXTHLY. The apostle St. Peter saith, 'God is long-suffering to us-ward, μὴ βελόμενος τίνας ἀπολέσθαι, ἀλλὰ πάντας eis μetävorav xwρñoa, 'not being willing that ANY should perish, but that ALL should come to repentance;'d Now rives thus opposed c Heb. ii. 9. *What is said concerning every one, &c.' ED." d 2 Pet. iii. 9. |