so it agrees with that in Rom 4.5 Hee justifyeth the vngodly There meaning is When we were without strength and altogether vngodly ones Chtist dyed for us It is spoken of those who enjoy the riches and benefit of his death that is He by the price and power oâ— his death hath redeemed us justified us saved us and set us in an estate of blessednesse before God through faith in him and all this when wâ— were altogether vngodly and without strength And that which followeth in the 8.9.10.11 verses will justifie this interpretation saith he Herein iâ— the exceeding greatnesse of Gods love towards us in that while we were sinners vngodly Christ dyed for us that is We are in our selves before God justified by his death or blood-shedding for so it is said in verse 9. VVe are now justified by his blood And then followes an accompanying glorious fruit of this our justification We shall be saved from wrath through him And then great joy arising from the enjoyment of this blessednesse in Christ We joy in God through our Lord Iesus Christ And thus these things doe sweetly depend upon each other And wheras he alledgeth the 15. verse I conceive it doth rightly and excellently hold forth thus much to wit That the grace of God and the gift by grace which is by one man IESUS CHRIST is much more and hath abounded much more unto many then that one offence of that one man Adam which brought death unto them for saith he The judgement was by One sinne unto condemnation but this grace of God and gift by grace is of many offences unto justification Marke the abundance of this grace to whom it is given It is of many offences unto justification And therefore saith he Whereas by that One offence of that One man death raigned by One Much more They which receive this abundance of grace and of the gift of righteousnesse abundance indeed for it abounds unto their justification from many offences shall raigne in life that is shall much more reign in life by One Iesus Christ This is the substance and meaning of the 15.16 and 17. verses And whereas hee further alledgeth verse 18. to prove that there is life and justification or justification of life Jn Christ for All persons for so he saith in page 23. line 7. I answer That which the Apostle still driveth at is to shew That the grace of God and the gift by grace which is by Iesus Christ hath much more abounded above the offence of the first Adam in respect of the Effect of it for saith he As by that One offence of One man judgement came upon all men unto condemnation that is It came powerfully upon them Even so by that righteousnesse of Christ alone the grace of God came upon all men unto justification of life that is It came gloriously and powerfully upon them unto justification of life And here it is to be minded how weakely and vnwarrantably hee alledgeth this Scripture to prove that there is life and justification In Christ as he saith for all persons When as it is most manifest that the Apostle in these words speaketh of those onely who are in themselves before God through faith in Christ actuall pertakers of justification of life by him And this will appeare from two reasons First From the consideration of the nature of this justification of life here mentioned It is that which in the highest degree standeth in opposition to condemnation mentioned in the same verse Iustification of life That is Righteousnesse of life remission of sinnes blessednesse salvation eternall life It is the same Iustification mentioned in Chapt. 3.24.26 Chapt. 4.5 and in the 4. verse of this Chapter also Secondly from the consideration of the application of this justification of life Vnto the persons here mentioned In verse 15. it is said This exceeding grace of God by Iesus Christ hath abounded Vnto many And in verse 16 it is said to be Vnto their Iustification And in this 18. ver it is said That the grace of God or the free gift Came upon all men Vnto Iustification of life And in verse 19. it is said That by this grace of God in Christ many shall be Made righteous And that which is chiefly to be observed is that in verse seventeene Where it is to be noted That this justification and salvation here mentioned is spoken of those onely who receive this abundance of grace and of the gift of righteousnesse which is by Iesus Christ Those who receive it that is Those to whom the Lord gives his grace and righteousnesse by Iesus Christ And therefore you shall observe that in the 15.16 and 17. verses The grace of God and righteousnesse of Christ is â— times called â— gift Which to whomsoever the Lord gives They shall reigne in life by Iesus Christ And thus in the opening of this Scripture it appereth That by All men in the latter part of this verse We can neither vnderstand all persons from first to last Neither can his distinction be justified from hence For he here speakes or such a justification of life as Commeth Vpon men or is Given Vnto them according to the grace of God in Iesus Christ And whereas he further alledgeth that in 2 Cor. 5.19 to justifie his distinction I shall cleare that in it's due place from such a sense and shall referre the Reader to what I shall there lay downe in the opening of this Scripture And whereas he further alledgeth the first of Iohn 5.10.11.12 I conceive that this Scripture teacheth us thus much to wit That he that beleeveth on the Sonne of God hath the witnesse in himselfe and beareth record to the truth of God to wit That eternall life is his gift through Jesus Christ and that this life is no way to be obtained but through faith in Christ onely And that therefore whosoever seeketh for life and salvation by his owne workes or righteousnesse or in any other thing which stands in opposition to Jesus Christ crucified and risen from the dead he makes God a Lyer because hee receiveth or beleeveth not the record which God gave of his Sonne And whereas He thinketh to strengthen his distinction by saying There is life and justification In Christ for all persons I desire the Reader to consider That these words IN CHRIST when they are spoken of or applyed unto redemption justification salvation and the like They do properly signifie By or Through Christ And hold forth unto us A reast glorious and sure Enâ—oâ—ment which those have of redemption justification and salvation in Christ of whom the things are spoken So the words are to be vnderstood in Ephes 1.7.11.13 In whom we have redemption through his blood the forgivenesse of sinnes IN whom also we have obtained an inheritance IN whom also ye were sealed with that holy Spirit of promise Who see'th not but that this is the meaning to wit Wee doe really and urely enjoy redemption
MYSTERIES UNVAILED WHEREIN The Doctrine of Redemption by Jesus Christ flowing from the glorious Grace and everlasting Love of God the very fountain of Life and Salvation unto lost Sinners is â—aâ—dâ—ed The most usuall Sâ—â—â—pâ—ures explained and Reasons answered which are urged for the universaâ—â—â—y of the death of Christ for all Persoâ—â— VVherein the unsoundnes of 〈◊〉 opinion together with divers other conclusions as depending upon it are diâ—â—â—verâ—d and the 〈…〉 By ROBERT GARNER 1 COR. 2.13 Which things also we speake not in the words which mans wisdome teacheth but which the holy Spirit teacheth comparing spirituall things with spirituall Printed in the yeare 1646. To the Churches of God in London and elsewhere in all places with the Bishops and Deacons BRETHREN COnsidering with my selfe the usefulnesse of this little Treatise through the Blessing of God as also the seasonablenesse thereof at this time when so many are doubting and wavering in their Judgement concerning the Doctrin of redemption I cannot but commend it unto your serious perusall and the rather because you are able to judge of the hope of this worke for the Benefit not onely of the Churches but also of all the people of God who shall read the same The Doctrine of Redemption by Iesus Christ flowing from the glorious grace and everlasting love of God to Mankind is handled herein plainly and spiritually Also the most usuall Scriptures which are alledged by Master Den. Thomas Moore Thomas Lambe and others to prove the Vniversality of the Death of Christ extended to all persons are explanted and freed from the corrupt sense and unsound interpretations which are put upon them And the most weighty Reasons vrged by them in defence of that their Opinion are fully and clearly answered Moreover there are divers Misteries concerning our Redemption by Jesus Christ Vnvailed in this small Treatise in the diligent reading whereof you will not onely vnderstand the knowledge which God hath given his faithfull servant and our beloved Brother in the Mistery of Christ But shall I hope be made partakers through Grace of the same to the Glory of God and your owne Establishment in this present Truth which is the desire of him who is Your Brother in the Faith and Fellowship of the Gospell and Companion in Tribulation HANSERD KNOLLYS The Preface THis ensning unvailing Treatise may by the providence of God fall into the hands of men of differing judgements Some who are clearly instructed in the knowledge of the Nature end and power of that Redemption wrought by Jesus Christ crucifyed and risen from the dead Who see no spirituall ground or reason leading them to receive that opinion of Christs dying for or redeeming all persons as hold forth by many Who are a second sort of Readers directly contrary to the former in this point A third sort there are who are wavering in their Iudgement and stand in doubt concerning these things For the further establishment of the first who already imbrace the truth The instruction of the second who in this point are contrary minded although many of them are faithfull and godly The satisfaction and settlement of the third if the Lord so please I have willingly made publique the ensuing Treatise Having confidence through the Lord that it will be of use and benefit to those who are sober minded seeking the truth in the love of it I desire such to accept of the poore but upright endeavours of Their faithfull friend ROBERT GARNER MYSTERJES VNVAILED CONCERNING REDEMPTION By JESUS CHRIST 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 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 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 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 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
God It is not these appearances that gives 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 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 â—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 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 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 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 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 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
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 seasâ—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 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 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 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 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 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 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
was a ministeriall not an absolute or powerfull declaration o◠peace or a ministeriall salutation o◠well-wishing to that house And s◠it is expressed in Mat. 10.12 An◠when ye come into an house salute it 〈◊〉 that is with all happinesse and peace and salvation to it And if the house be worthy or as Luke saith If th◠Sonne of peace be there that is If he manifest his grace and power in them perswading their hearts to receive you and embrace your words then shall your peace or salvation or well-wishing rest upon that house if not it shall turne to you againe So much in answer to their second reason Thirdly say they The Saints are commended for believing so For this purpose they alledge Iohn 4.42 1 Iohn 4.14 I answer The Saints in Scripture did not believe so to wit that Christ died for the sins of all persons or of every person from first to last Neither is it any commendation before God unto any of 〈…〉 who do now believe so seeing the Scriptures rightly understood holdeth forth no such thing to us And as for those places of Iohn 4.42 and 1 Iohn 4.14 they admit not of such 〈◊〉 interpretation as they put upon them but teach another Doctrine which is holy precious and glorious Both which things I have largely declared above in the opening of those Scriptures Fourthly because say they It is a condemning sin to any hearing the Gospel not to believe so to wit That Christ died for their sin For this purpose they alledge Iohn 3.18.19 and 12.47.48 and 16.9 1 Iohn 5.10 I answer It is most true that whosoever though formerly never so sinfull heareth the word of Christ and believeth in him that is receiving him 〈◊〉 our Saviour submitteth to his righteousnesse trusteth in his grace hath everlasting life and shall not come into condemnation but is passed from death to life And it is also most certaine that whosoever doth not believe in Jesus Christ nor submit to his righteousnesse nor trust in his grace nor kisse his Septer but trusteth in his own righteousnesse or loveth to continue in wayes of darknesse disobedience and rebellion against Christ every such one is in the estate of condemnation none of his sins are forgiven but they are all and every one of them charged against him and he with all his sins upon him lyeth naked under the bitternesse and terrour of the just wrath of Almighty God For indeed there is no other way whereby we can escape the wrath of God and attaine remission of sins and everlasting life but onely through believing in the righteousnesse of another to wit the Lord Jesus And whosoever is drawne by the power of the Father to believe in Jesus Christ he is righteous even as Christ is righteous he hath all his sins covered with the righteousnesse of Jesus Christ But whosoever doth not believe in him all his sins are uncovered and he like a miserable naked sinfull guilty cursed wretch lieth with all his sinnes charged upon him under the wrath of God This that I have said is the very minde of GOD those Scriptures above mentioned none of which righly understood doth in any measure serve to justifie their opinion of Christs dying for the sins of all persons And whereas they say That there is no other means whereby an unbeleever should become a beleever then the hearing of this report That Christ died for the sinnes of all alledging for this Rom. 10.14 How shall they beleeve in him of whom they have not heard I answer It is most true what the Scripture saith How shal they beleeve in him of whom they have not heard But that such a report as they speak of is the Gospel of Christ and that which should bee preached as a truth of God cannot bee proved from the testimony of God in this or other Scriptures Thus much in answer to the Scriptures and reasons propounded by them to maintain this opinion In which answeres it appeares how greatly they are mistaken and how much they erre in this matter from the right understanding of the Word of truth And before I leave this point Divers errors attending upon the forementioned opinion I conceive it not unnecessary to shew some other mistakes and errors held forth by them most of which doe attend upon this opinion of Christs dying for the sins of all persons I shall not trouble my self nor the Reader with all the unsound passages of their severall books but point at those which are most considerable And herein I shall referre the Reader chiefly to that fore-mentioned book set forth by Thomas Lamb and others upon this point First it is resolved by them upon the question That all persons ough◠to beleeve that all their sins past present and to come are pardoned T◠confirm this as they conceive they alledge Rom. 3 28. Gal. 2.16 Col. 1◠21 22. and 2.13 14. Ephes 2.13 14 15. This is the substance of what i◠contained in the 13 14 15. lines of page 4. and in the 19 20 21 22. lines of page 5. In answer to which first Answe I conclude according to the Scripture That all the Prophets give witnesse unto Jesus Christ that through faith in his Name whosoveer beleeveth in him shal receive remission of sins Secondly their conclusion is not agreeable either to the scope or language of the Scripture Thirdly the Scriptures they alledge doe no wayes seem to justifie their conclusion but are all of them spoken to and of such as actually through the power of Christ beleeve in him unto remission of sins as the understanding Reader will easily discern Fourthly this conclusion of theirs contradicts another conclusion of their own in the 19 20 21 22 lines of page 4. Where it is resolved by them upon the question That all mens sins are not pardoned in Christ as a truth to be preached to and to be beleeved by all Now if it bee not a truth to bee preached to all that their sinnes are pardoned in Christ as they themselves confesse How then can that conclusion stand firm That all men ought to beleeve that all their sinnes are pardoned Shall they beleeve a thing which is not a truth And thus themselves do contradict themselvesr Secondly it is affirmed by them That nothing is required of any to make them partakers of remission of sinnes but onely faith to beleeve the report of the Gospel This is the substance of the 17. and 18. lines of pag 4. and 26. and 27. lines of the same page In answer to which nsw I desire thee Reader to take notice especially of one thing to wit That they make faith to consist in a bare assent to the truth of the Gospel And say they nothing is required of any to make them partakers of remission of sins but only faith to beleeve or to assent unto the truth of the Gospel preached Surely the pretious faith of Gods elect is of more glorious excellent
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 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 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 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 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 grouÌ„d of that his discourse which he cals the Drag-net 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 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 Vpon 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 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 â—f that life and justification which 〈◊〉 IN MEN through faith in Christ â—rucified and risen from the dead â—or so it is applyed in Chapt. 5. ver â— And this is the meaning also of â—hat in verse 24. saith he The righâ—eousnesse of life is imputed unto those â—hat beleeve on him that raised up â—esus our Lord from the dead that â—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 â—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
of God should taste death for every man But in the Greek they run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut gratia dei pro omnibus non proomni 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. 2â— 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 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 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 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 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 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 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 froâ— first last yâ—â— in this 〈◊〉 Scriptureâ— it is to bâ— understood witâ— a limitatiâ— on according to the naturâ— and scopâ— of the place aâ— 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 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 are these following Who gave hiâ—â—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 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 the consideration of the end and power of the death of Christ the death of Christ is of a ransoming redeeming saveing power This is the power of it and this is the end of it Thus he saith himselfe of himselfe Mat. 20.28 The Sonne of man came not to be ministred unto but to minister and to give his life a ransome for many Those for whom Christ died hee ransometh them from the power of Sathan to God from death to life from captivity to liberty from darknesse to light from sinne to grace by the power of his death So he saith by Peter Ye know that ye were not redeemed Pet. 1.8.19 or ransomed with â—orruptible things but with the precious blood of Christ as of a Lambe without blemish and without spot And so it is said Heb. 9.12 By the shedding of his own blood he hath obtained eternall redemption This is the end and power of the shedding of his bloud And so hee saith also in the 15. verse That by meanes of death for the redemption of the transgressions under the first Testament that is This is the end and power of his death to ransome and redeeme us from the transgressions which the first Testament could not redeem us from Now if this be the end and power of his death to ransome redeeme or save if all those for whom he died be ransomed redeemed and saved by the power of his death then by the word all in this place we cannot understand all persons The second reason is taken from the consideration of the nature and force of the word for in this place It signifieth in this place interest or propriety and carrieth the force of an application in it He gaue himself a ransome for all that is He gave himselfe to death for the redemption and salvation of all that is All shall be certainly ransomed redeemed and saved by the power of his death In Matth. 20.28 Christ saith of himselfe The Son of Man came to give his life a ransome for many And Chapter 26.28 This is my blood of the New Testament which is shed for many for the remission of sinnes And Luke 22.20 He saith This cup is the new Testament in my blood which is shed for you Who will not acknowledge with me that the word for in these Scriptures signifieth interest and propriety and carrieth the force of an application and communication in it that is Many shall certainly and powerfully perfectly be ransomed by the power of my death Many shall certainly and perfectly enjoy remission of all their sins by the shedding of my blood for them So in this place when he saith He gave himselfe a ransome for all It signifieth All shall be certainly ransomed redeemed and saved by the power of his death And therefore this cannot agree to all persons The third reason is taken from the mediation of Christ Those for whom Christ is the ransome he is for them the Mediator also This is manifest from the connexion of these words with the former There is one Mediatour betweene God and men the man Christ Iesus who gave himselfe a ransome for all Whence it is evident that for whomsoever Christ is a ransome he is for them a Mediatour also And indeed his Mediatourship dependeth yea inseperably dependeth upon his giving himselfe to be a ransome as is manifest Heb. 9.15 Now the efficacie of his Mediatorship is to apply unto the hearts and mindes of all those for whom he shed his blood all the grace blessings and promises of the new Covenant for of that he is the Mediatour He writes his lawes in their hearts calles them to God makes them his people gives them remission of sins and the promise of an eternall inheritance Heb 8.6.10.11.12 and 9.14.15 Thus the Mediatourship and ransome do agree in one and inseperably de depend on each other And therefore this cannot agree to all persons Fourthly Because the word all in the 4. verse which hath its dependance upon the 5. and 6. verses cannot be understood to be spoken concerning all personsâ— The words are these following Who will have all men to be saved and to come to the knowledge of the truth These words are rendred absolutely He will have all men to be saved It is not said All men may or might be saved but he will have all men to be saved Now the will of God is free absolute powerfull righteous and unchangeable whatsoever he doth will he performes allwayes with full power Whence I conclude that if by all men in this place we understand all persons then it will follow that all persons shall certainly powerfully and undoubted be saved because God doth so will it But this is unagreeable to the word of truth Therefore as by all men in this 4. verse we cannot understand all persons neither so can we understand the word all in verse 6. for they depend sweetly and inseparably upon one another But we are to understand it in both places under another consideration The naturall meaning of this Scripture It is observable in another case that the same thing which by Mark. 13.13 and Luke 21.17 is rendred All men is by Mat. 24.9 rendred All nations this explaining those according to the matter in hand that is by all in these places we are to understand all degrees of men but chiefly all nations or kindreds of men not of the Iewes onely but of the Gentiles also According to what is written Is he the God of the Iewes onely is he not also of the Gentiles yes of the Gentiles also Rom. 3.29 This interpretation of this place as it is agreeable to other Scriptures so to this Scripture it selfe also The which thing is evident from the 7. verse of this chapter for when it is said in the 6. verse He gave himselfe a ransome for all he saith in the next words Whereunto I am appointed a Preacher and an Apostle a Teacher of the Gentiles in faith and verity The grace of God by the death of Christ or by the giving of himselfe to be a ransome was now or at this time magnified and manifested unto all nations of the world and now God appointed or commanded his Servants to declare remission of sins and everlasting life to all nations of the world through faith in Christ And hence it is that the giving of himselfe a ransome for all is said to be a
advocation without propitiation such a weak empty and beggarly benefit 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 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 meanâ—ng of the vvords and tongues and people and preach the Gospel to them And thus by the whole world in this 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 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 â—hat the saving redeeming or reconâ—iling of the world that is the maâ—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 â—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 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 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 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 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 onely But this true bread Jesuâ— Christ he is not limited unto thâ— Jewish Nation only as that Marinâ— was but he is sent of God to givâ— life everlasting life unto the Nationâ— of the Gentiles the Heathen the World And here is the excellency of this Manna according to what he saith verse 33. The bread of God is he whicâ— cometh down from Heaven and giveth life unto the world And this is a mystery which the Scripture much speaketh of to wit the salvation oâ— the Gentiles by Jesus Christ Thuâ— much briefly concerning that Scripture A Ninth Scripture propounded by them is John 4.42 The ninth Scripture The words are these following And they said unto the woman Now we believe not because of thy saying for wee have heard him our selves and know that this is indeed the Christ the Saviour of the World By world here they understand The naturall meaning of it as before all persons or every person in the world I shall be brief in the clearing of this Scripture It is well knowne to every understanding Reader that the Samaritans with whom Jesus was now dealing and by whom these words are here uttered were the Nations of the Gentiles which the King of Assyria placed in Samaria when he carryed away the Israelites captives 2 Kings 17.24 These Nations of the Gentiles are called the world as standing in opposition to the Jewish Church being a people farre off as it were forgotten and without hope untill the manifestation and suffering of Christ in the flesh With this world as being a first fruits of the calling of the Gentiles Jesus Christ is now dealing and by his power reveales himselfe and grace in them whereby they tasted and knew his love and grace towards them and their redemption and salvation by him for no lesse then so is the meaning of the words Mark it In the verse before-going it is said Many more believed because of his own word that is His word was mighty and powerfull in them opening their understandings to know him and perswading their hearts to receive him or believe in him Upon this they make this solemn profession of him and his power in them Now we believe said they to the woman not because of thy word for we have heard him our selves that is we have felt the life and power of his word in our hearts and we know that is we know by most sweet and comfortable experience that this is indeed the Christ the Saviour of the world That is We who hitherto have bin the out-cast world doe now know Jesus Christ and his grace and power in us and wee are able to say not upon hear-say but upon knowledge experience from his owne teaching that hee is thus become the Saviour of the world and that the world now doth enjoy salvation by Jesus Christ Here is a pretious mystery and here is the pretious knowledge of it This is indeed the naturall meaning of the Holy Spirit in this Scripture which will in no wise agree to their interpretation of it Another Scripture propounded by them is John 12.47 The tenâ— Scripturâ— The words are these following If any man hear my words and believe not I judge him not for I came not to judge the world but to save the world By world here as before they understand all persons or every person in the world In answer to which consider First It is here said The cleaâ—ing of it 〈◊〉 Christ came to SAVE the world Now by saving in this place we are to understand no lesse then a compleat perfect powerfull everlasting saving or salvation for so it stands in opposition to judging or condemning in this place as it doth also in John 3.17 Secondly as that which follows naturally upon the former it is said Christ CAME to save the World Now without controversie Whatsoever Christ was sent to doe or came into the world to doe he did fully and perfectly perform the same for as it was his delight to do so Iohn 4.34 So he was enabled with power also to do the same Esa 63.1 Therefore he is bold to affirm even before his Father who sent him when he is now ready to leave the world I have finished the work which thou gavest me to do Iohn 17.4 And therefore when we read in Scripture that the Sonne of God came for such an end or to doe such a work we are to understand that he did verily and perfectly and fully performe and finish the same The Son of God did not his worke by halues for he had both will and power to finish and fulfill the same Now if these two things be well considered it will be clear to the judicious Reader that we cannot understand these words according to their sence for then it would follow that every person in the world shall certainly and powerfully be saved But by the world in this Scripture The natuâ—all meaning of the vvords we are to understand the nations of the Gentiles who as I have declared are oft times in Scripture called the world as standing in opposition to the Jewish Church as being a people untill the manifestation and suffering of Christ in the flesh cast out a farr off and as it were forgetten These nations of the Gentiles this world the Sonne of God came to save He came not to judge that is to condemne to take vengeance upon this cast-out farr-off forgotten most wretched world these gentile nations but he came to magnifie the exceeding superabounding riches of the grace of God to them in bringing salvation to them by his death This interpretation of this Scripture I shall confirme from two or three reasons set downe by the holy Spirit in the words before going First when certaine Greeks which were of the Gentile nations came up to worship at the feast and desired to see Jesus He being made acquainted with it said verse 23. The howre is come that the Sonne of man should be gloristed that is The time is now come that the Sonne of man shall beglorified in bringing salvation to the Gentiles by his death This is that much fruite of his death which he speakes of verse 24. And hitherto also tends that in verse 28. Father glorifie thy Name then came there a voyce from heaven I have both glorified it and will glorifie it againe that is I will more abundantly then formerly magnifie my grace and power by thy death which is now at hand Secondly as depending upon what before goeth The Lord Jesus saith verse 31. Now is the judgement of this world By judgement here we are to understand righteousnesse deliverance or salvation and by the world we
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 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 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 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 of the world This I conceive 〈◊〉 the meaning of that saying in John â—2 24 Except a corn of wheat fall inâ—o the ground and die it abideth alone â—ut if it die it bringeth forth much fruit His own death brought forth much fruit And to this purpose is â—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 â—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 gloâ—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 shall ye not know it I will even make a way in the Wildernesse and rivers in the desert The beast of the field shalâ— 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 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
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 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 or suffered for the sins of all persons or every person from first to last Another Scripture propounded by them is â—he fourâ—centh â—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 â—he â—eaning of it The 51. and 52. verses do interpret the 50. â—ow myâ—â—eries in â—â—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 â—oth Jewes and Gentiles for 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 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 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 Scriâ— 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 â—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 â—alvation unto the ends of the earth These words doe justifie the interpretation of the former
as indeed all his posterity so considered are This 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 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 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 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 by them upon the question that no man by nature can know or believe 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 thâ— Spirit of God And hitherto indeed tendeth those Scriptures a bove mentioned 1 Cor. 1.23 anâ— 2.14 Rom. 8.7.8 1 Iohn 4.13.14 Iohn 5.44 Mat. 23.37 Buâ— this doctrine of theirs concerninâ— 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 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 That whosoever doth beleeve that Christ hath suffered for the sinnes of all persons they doe necssarily beleeve that there is the matter of eternall death in all and do necessarily beleeve an infinite love extended to all This is the substance of what is expressed by them in the three first lines of page 16. I answer First it is most certain that all persons by nature are children of wrath or of eternall death and whosoever beleeves this they beleeve a truth But secondly to beleeve that there is an infinite love extended to all is to beleeve that which the word of truth doth no where teach That love which is infinite is a love without bound or limit both in respect of the measure and time of it That which is infinite is without end Therefore whatsoever their opinion of Christs dying for all persons doth necessarily tie them to beleve I am sure the Scripture doth not teach us to beleeve so And besides great absurdities and untruths doth necessarily follow upon such beliefe for then it will certainly follow that all persons shall enjoy the unspeakable love of God unto eternity And whereas they alledge John 3.16 It is most certaine that this Scripture doth not teach us that there is an infinite love extended to all persons from first to last But because I have already opened the meaning of this Scripture I shall say no more of it in this place but refer the Reader to what I have abovesaid thereof in its proper place Fifteenhly they say If Christ hath not suffered for all persons then the Question is How shall I finde that hee hath suffered for me But if I beleeve he hath suffered for all then I doe necessarily beleeve that hee hath suffered for me And again say they not to beleeve this it takes away the certainty of faith from any man in respect of Christ for if any man be excluded from the benefit of his death I may be the person as soon as any other and I have no ground to beleeve the contrary And again say they No persons have any true ground to beleeve that Christ hath suffered for them otherwise then he is declared in Scripture to have suffered for all And no saving faith say they stands in opposition to this Doctrine of Christs suffering for the sins of all These things are expressed by them in the 18 19 20 21 22 lines of p. 15. And in the 19 20 21 22. lines of p. 16. And in the 17.18 19 20 21. 22 23 lines of page 21. I answer First Answ I have abundantly proved and shall further prove that this opinion or doctrine of Christs dying for all persons is not a Doctrine of Jesus Christ nor agreeable to the Scriptures rightly understood Therefore to make this the ground or foundation of faith as they doe is to build upon a sandy foundation And if the foundation be sandy I am sure the building cannot be strong Secondly such a person is much to bee questioned for the truth of his faith I say not for the strength of his faith but for the truth of it who hath no other or better ground to beleeve that Christ hath suffered for him then this that hee hath suffered for all persons And it is much to bee feared that such a one who thus speaketh and persists in it hath not yet felt the lively and powerfull workings of the Spirit of Christ within him opening his eyes and drawing his heart to come to Jesus Christ Thirdly although they say That no man hath any certain ground to beleeve that Christ hath suffered for him and that he is redeemed by Jesus Christ except he beleeve that he hath suffered for all persons Yet it is most certain that a sinner in whose heart and mind God is pleased to reveal JESUS CHRIST and him crucified giving him to see the pretiousnesse of CHRIST and his need of him drawing or calling him by his heavenly power to receive CHRIST or beleeve in him for remission of sins and life everlasting teaching him to set a high price upon the righteousnesse of Christ to embrace it to trust in it and to account all things besides losse and dung enabling him withalll by the same power sincerely to love Jesus Christ to kisse his Scepter to confesse his Name to deny himselfe to take up his crosse daily and follow Christ I say It is most certain that such a person doth freely beleeve in Jesus Christ he is a justified person through faith in Christ he is righteous in his righteousnes Christ is his he is Christs and he hath now no certain ground to beleeve or to be assured that indeed Jesus Christ is his Redeemer and he is one of the redeemed ones of Jesus Christ And then when God is pleased to goe yet further that is to cleare up to him by the teaching of his Spirit the former gracious workings of God in him and to witnesse to his heart by the same Spirit his reconciliation and Sonship hee is now sweetly assured and perswaded upon good ground that Christ is his and hee is Christs that Christ loved him and gave himselfe for him that hee is the Son of God in Christ an heire of God a joynt heire with Jesus Christ These things that I have said are agreeable to the word of God and to the cleare experiences of many Christians who are and know themselves to be the redeemed ones of Jesus Christ and yet see no ground from Scripture to receive that opinion of Christs dying for all persons And as for them who are of that opinion and make it the foundation of their faith I advise them to take heed that they build not their faith hope and comfort upon a sandy foundation So much for this Sixteenthly and lastly it is resolved by them upon the Question That this Doctrine of Christs suffering for all is the subject matter of the Gospel and that without this no man hath any thing to preach to the world no glad tidings no remission of sins no doctrine of reconciliation no grace or peace at all This is expressed by them in the 5 6 7 8 9 10 11 12 lines of page 17. I answer First it is most evident and certain that this Doctrine of Christs suffering for all persons is not the Doctrine of Jesus Christ nor the subject matter of the Gospel neither is such a thing found in the Gospel nor in any part of the word of God rightly understood Secondly It is strange that no man hath any thing to preach to the world no glad tidings no remission of sinnes no doctrine of reconciliation except he preach that Christ hath died for all persons and redeemed all persons I find that the Preachers of the Gospel of whom the Scripture makes mention did dispense or preach that one and the same Gospel in a divers manner or method