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NUMB. XXX. John v. 40. And, ye will not come to me, that ye might
HESE words are usually cited toge
ther with the former, and are urged for the same purposes ; particularly to thew that Christ seriously intended the salvation of such who would not come to him for it; and that man does not lie under any disability of coming to Christ for life; did he, his not coming to Christ would not be criminal in him ; nor would he be blame-worthy for what he could not help? To which I
I. That what Christ intends, he intends feriously : But it does not appear from these words, that he did intend che salvation of these persons, who would not come to him, but rather the contrary ; fince they look more like a charge exhibited against them, for their neglect of him, as the way of life and salvation, and trusting to the law of Mofes, and their obedience to it, and cherefore did not receive him, or believe in him; and though Chrift declined bringing in ani accusation directly and in form against
a Whitby, p. 32, 73, 358.
way of salvation, is criminal and blameworthy; since the disability and perverseness of his will are not owing to any decree of God, but to the corruption and viciosity of his nature, through fin; and therefore, fince this vicioficy of nature is blame-worthy; for God made man upright, though they bave fought out many inventions, which have corrupted their nature ; that which follows upon it, and is the effect of it, must be fo too.
NUMB. XXXI. John xii. 32. And I, if I be lifted up from the earth, will
draw all men unto me.
Hough this text is not produced by the
principal writers in the Arminian controversy, not by the Remonftrants formerly, nor by Curcellaeus, nor by Limborch, nor by Whitby of late ; yet inasmuch as it is urged by others , in favour of universal redemption, that he who draws all men to him by his death, must needs die for all men ; ic will be proper to consider the import of it, and the argument upon it. And,
I. It is certain, that the death of Christ, and the very kind of death he should die, is vid. Polani Syntag. Theolog. l. 6. c. 18. p. 398.
intimated by his being lifted up from the eartb; fince the evangelift observes in the next verse, that this, be said, fignifying what death be bould die ; and it muit be owned, that the drawing of all men to Chrift, is here represented as a fruit of his death, or as what should attend it, or would follow upon it; and I, layout, when I am lifted up from the earth, will draw all men to me. And therefore,
II. The sense of these words pretty much depends on the meaning of the word draw; which either designs a collection of a large number of people to him, and about him, when he should be lifted up on the cross, some against, and others for him; some to reproach, and others to bewail hiin; or rather of the gathering of the people to bim, through the ministry of the apostles ; and so of their being enabled, through the power of divine grace, to come unto him, and be lieve on him for eternal life and salvacion ; for all those whom God has loved wich an everlasting love, and Christ has died for, are sooner or later, with loving kindness drawn unto him ; in this sense Christ uses the word in this gospel, no man can come unto me, except the father which hath sent me, draw bim. Now,
III. It is most evident, that all men, that is, every individual of human nature, every fon and daughter of Adam, have noe faith, are not drawn, or enabled to come to Chrift and believe in him. There were many
of the Jews who would not, and did not come to Christ, that they might bave life; who, instead of being drawn to him in this sense, when lifted up on the cross, vilified and reproached him; nay, at this time, here was a world spoken of in the preceding verse, whose judgment or condemnation was now come; and besides, there was then a multitude of souls in hell, who could not, nor never will be drawn to Chrift; and a greater number still there will be at the last day, to whom, instead of drawing to him in this gracious way and manner, he will say, « Depart from me ye workers of iniquity. Christ died indeed, for all men, who are drawn unto him ; but this is not true of all men that are, were, or shall be in the world. Add to this, that the word men is not in the Greek text ; it is only távlas, all; and fome copies read hrávle, all things; fo Austin read it formerly, and so it was read in an ancient copy
of Beza's. Bue not to infift on this;
IV. By all men, is meant some of all sorts, all the elect of God, the children of God that • Matt. vii, 23, and xxv. 41,
e vid: Bezam in loc.