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
forgivenesse of sinnes a glorious inheritance and the sealing of the Spirit as the earnest of that inheritance In By or Through IESUS CHRJST And thus we are to vnderstand that in Rom. 3.25 and other Scriptures which speake of Redemption justification remission of fiâ—s life and salvation In Iâ—sus Christ And thus in opening of these Scriptures and these expressions it appeares how vnsound and unwarrantable his distinction is And whereas he further saith speaking of this distinction concerning this two-fold redemption by Christ That the formâ—r of these is larger then the latter I would but know Where the Scripture Speaketh of such a two-fold redemption the One of which is larger and the other straiter And because with one consent they alledge divers Scriptures and reasons to maintaine that Christ dved for all persons and hath redeemed all persons according to the first part of their destinction and according to the larger redemption as they call it I shall therefore in the next place proceed to the consideration and tryall of the most usuall Scriptures and reasons alledged by them to that purpose And first it is needfull to set downe in their owne expressions how they deliver their judgement in this point And thus they expresse themselves to wit Christ say they dved for all the sinnes of all men He suffered punishmâ—nâ— due for the sinnes of all Mankind The sinnes of all beleevers and vnbeleevers are washed away in the blood of Christ Christ suffered to procure justification and saivation for all His sufferings for all are of the same nature whether men beleeve it or not The blood of Christ is of a purging nature for all These things are thus seâ— downe in a little Booke seâ— forth in Print by Thomaâ— Lambe and others in way oâ— Question and Answer upon this point to wit In the 2â— Question and Answer oâ— page z the 2. Question and Answer of page 6. the 2â— Question and Answer oâ— page 7. the latter part of the first Answer of page 8. the latter part of the first Answer of page 9. the 7. line of page 10. the 2. last lineâ— of page 12. The first Q. and A. of page 15. The first Qâ— and A. of page 17. The 4. and 5. lines of page 23. The which opinion they â—retend to prove two wayes First from divers places of Scripture Secondly from divers Reasons Both which through the Lords help I shall weigh in â—he ballance of the Sanctuâ—ry that we may accordingly The most usuall places of Scripture which they â—ropound to justifie this oâ—inion are these that follow â— Corinth 5.14.15 Heâ—rewes 2.9 1 Timothy 2.6 Esa 53.6 John 1.29 and 13.16.17 1 John 2.2 John 6.51 and 4.42 and 12.47 2. Corinthians 5.19.21 Heâ—rewes 9.26 Luke 2.30 31. â—2 â—2 John 11. 50,51 52. Acts â—3 47 Esa 49.6 These fore-mentioneâ— Scriptures are most of them urged by Thomas Moore in the severall passages of hiâ— Book upon this poynt Anâ— all of them by Mr. Lamb in the fourteenth fifteenth and sixteenth lines of page 2. Also in the nineteenth twentieth and one and twentieth lines of page 7. And in the twenty three and twenty foure lines of page 9. of the forementioned Book I shall first search and try the Scriptures they have alledged and then proceed to the declaration and examination of their Reasons And before I enter upon the triall of the Scriptures it is necessary to premise one caution to wit That it is unsafe and unwarrantable to take all expressions in the Scripture as simple or undepending expressions not seriously considering their dependance upon some part of the Scripture before-going or following after or both For so doing it is the high way to pervert the Scriptures and to run headlong into dangerous opinions This rock those who made that Book and others of their judgement doe run upon in seeking to maintaine this opinion of Generall redemption as it is usually called But it is safe warrantable and needfull in the interpretation of many expressions in Scripture to consider well their dependance that so the mind of the holy Spirit may through his own teaching be understood This way I shall tread in the interpretation of the severall Scriptures now to bee considered that as the Lord gives me understanding I may discover the minde of God in them And the rather I am encouraged to this undertaking because I know and am perswaded that I have the Spirit of God which will reveale spirituall things to me yea the deep things of God One Scripture propounded by them to maintaine their opinion is the 2 Cor. 5.14 15. The firâ—â— Scripture The words are these following For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe In the interpretation of this Scripture The difficulty of this Scripture the greatest difficulty lyeth in the word All They say we are here to understand the word universally for all persons that is Adam and all his posterity from first to last I say we are to understand it generally and under another consideration Before I come to declare the meaning of this Scripture I shall first give too reasons from the words themselves to cleare them from that corrupt sense which they put upon them Two reasons to cleare the words First All those for whom Christ died are in time made alive by the power of his death Two reasons to cleare the words This is clearly held forth in verse 15. He died for all that they which live or they which are made alive marke that That is He died for all to make them alive to recover them from death and to bring them into an estate of life by his dying for them and rising againe This indeed is the force and meaning of these words and so they do agree also with other Scriptures The holy Spirit speaketh to the same purpose 1 Iohn 4.9 God sent his onely begotten Sonne into the world that we might live through him And can this be any lesse but that the Sonne of God giveth life by his death unto all these for whom he died And the same is taught us by the Lord Jesus in Iohn 6.51 The bread which I will give is my flesh which I will give for the life of the World that is The world shall be made alive by my death and above in verse 33. The bread of God is he which cometh downe from heaven and giveth life to the world And if any shall doubt what life he speakes of they may be resolved from Christ himselfe in verse 51. It is a life which shall last for ever And the same lesson he teacheth us in Iohn 12.32.33 And I if I be lifted up from the earth will draw all men to me And this he said signifying what death he should
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
but he bare them that is he bare them strongly fully powerfully vntill the worke was done vntill he was a conquerour over them all in our behalfe that we might be enabled to die to sinne and live to righteousnesse This is indeed the fruit of Christs powerfull bearing of our sinnes as the holy Spirit witnesseth 1 Pet. 2.24.25 Now how these things can agree to all persons let the vnderstanding Reader judge I doe therefore conclude as before that by all in this Scripture we are to vnderstand all we all us that is all we who doe enjoy peace with God through him all us who are healed by him And thus the word all is to be vnderstood in Rom. 8.32 He that spared not his owne Sonne but delivered him up to death for us all marke it for us all that is us all who are called by him and justified by him as the two former verses doe clearly teach And thus the word all is to be vnderstood although vpon another occasion in Gal. 4.26 Ierasalem which is above is free which is the Mother of us all that is us all who are the children of God believers in Iesus Christ Thus much for the opening of that Scripture A fifth Scripture propounded by them to Iustifie their opinion The fifth Scripture is that in Iohn 1.29 Behold the Lambe of God which taketh away the sinnes of the world Now that I may as the Lord helpeth me discover the mind of God in this Scripture and cleare it from that corrupt sence which they put upon it I will first shew in what severall respects or acceptations the word World is taken in the Scripture because herein lyeth the chiefe difference between us and then make application to the thing in hand The divers acceptations in which the word World is taken in Scripture I conceive may be all comprehended under these following First somtimes it is taken that very often for that round compasse of the Earth with the inhabitants thereof especially mankind which God created and fashioned in the beginning and hath renewed and governed from time to time Psal 24.1 and 50.12 Into this World Christ came and out of this world after he done the will of his Father hee ascended againe to sit at the right hand of his Father Secondly The word World is somtimes taken for a part of the World onely and yet in a generall tearm is called the World Iohn 12.19 Acts 19.27 Thirdly It is sometimes taken and that but seldome in the Scripture but oftentimes in our ordinary speech for a great number or quantity of any thing Iames 3.6 Fourthly It is sometimes taken and that very often in Scripture for the fading joyes pleasures riches honours and liberties which are here below as also for sinfull customes evill manners ungodly workes worldly doctrines and lusts as they stand in opposition to those joyes riches and honours which are above and those wayes workes and doctrines which are according to the will of God Rom. 12.2 Gal. 6.14 Iames 1. last 1 Ioh. 2.15 16 17. Fifthly It is sometimes taken for worldly or ungodly men as they stand in opposition to holy and godly men the called and beloved ones of God Mat. 18.7 Iohn 15.18 19. and 17 9 14 16. 1 Iohn 3 13. Rev. 11.9 and 13.3 compared with vers 8. Sixthly The word world is somtimes taken for the Nation of the Gentiles who in Scripture are called the world in way of opposition to the Icwish Nation who alone were the Church of God untill the wall of partition was broken down by the death of Christ This is cleare from what is written in Rom. 11.12 If the fall of them that is of the Iewes be the riches of the world and the deminishing of them the riches of the Gentiles And again vers 15. If the casting away of them be the reconciling of the world In this Scripture it is most evident that the Nation of the Gentiles are called the world as standing in opposition to the Iewish Church And thus also we are to understand the words of Christ in Iohn 17.21 23. where he prayeth That the world may beleeve that the Father sent him and that the Father loved them as he loved him And in Luke 12.30 compared with Matth. 6.32 It is manifest That the Gentiles are called the Nations of the world Thus much also the Apostle teacheth in Ephes 2.11.12 In time past saith he ye were Gentiles in the flesh called the uncircumcision in way of opposition to that which is called the circumcision in the flesh made by hands And at that time saith he ye were without Christ being aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world Doth not he here teach so much That there was a time when the Gentiles were called the world or the uncircumcision in way of opposition to the Iewish Church who were called the circumcision of the flesh and enjoyed many great and glorious priviledges Seventhly The word world is sometimes taken for all Nations of people Iewes and Gentiles as standing in way of opposition to one nation of people only Mat. 24.14 Mark 14 9. and 16.15 Lastly it is somtimes taken for the world to come in way of opposition to this present world Ephes 1.21 Heb. 2.5 and 6.5 And having thus farre made entrance into the matter I will now proceed to the consideration of the Scripture in hand Ioh. 1.29 Behold the Lambe of God which taketh away the sinne of the world By world here they understand all persons or all men and women from first to last Before I come to give the true and naturall meaning of this Scripture I shall first shew one or two Reasons from the words themselves to cleere them from the corrupt sence which they put upon them The first reason is taken from the consideration of these words taketh away He taketh away the siune of the world The opening of this Scripture The words are exceeding cleere and full and of great force He doth not say It is probable or it is possible he may take them away but he taketh them away that is He certainly fully freely perfectly powerfully and for ever taketh them away And I am confident that the words take away taken away and taketh away when they are spoken of things done or to be done do alwayes signifie in Scripture a perfect powerful absolute and compleat removall or taking away of things so that the things do not remain any more I could give many Scriptures to prove this but I will content my self with a few which I desire may be well noted Esa 6.7 Thine iniquity is taken away Rom. 11.27 This is my Covenant with them when I shall take away their sinnes Heb. 10.9 He taketh away the first that he may establish the second 1 Ioh. 3.5 And ye know that he was manifested to take away our sins So that in the Scripture
this Scripture to wit That God so loved that uncircumcised forlorn hopelesse far-off people the Nations of the Gentiles the world aliens strangers common and unclean wilde beasts creeping things fowles of the aire so called as standing in opposition to the Jewish Church that he gave his onely begotten Sonne for them that they might certainly besaved throughhim The second glorious mystery held forth in these words is this to wit That the onely way to life everlasting is through beleeving in the Sonne of God This is that rightousnesse which is of faith which stands in opposition to the righteousnesse of the Law The righteousnesse which is of the Law saith on this wise The man which doth these things shall live by them But here is another a new a blessed lesson which the Lord Iesus teacheth Nicodemus is written for our learning to wit That the Son of Man is lifted up that whosoever beleeveth in him should not perish but have everlasting life We are not to understand beleeving in this Scripture or any other of the like nature to be mentioned as a condition or worke wrought by us but we are to understand it as standing in opposition to working for life and salvation The way to life is not by our workings or our righteousnesse but in receiving the righteousnesse of another to wit of the Lord Jesus through the faith of the operation of God And thus we are to understand all these Scriptures which speak of justification by faith We are not justified and saved by our own working or our own righteousnesse but in receiving the righteousnesse of another through the faith of the operation of God And thus through the helpe of God I have cleared this Scripture from that corrupt sense which they put upon it and have declared the minde of God in it And thus that fore-named Scripture Ioh. 1.29 and this doe agree in one A Seaventh Scripture propounded The 7th Scripture by them is 1 Iohn 2.2 The words are these following And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world In which words that I may declare the minde of God in them he opeing of it and cleare them from that corrupt sense which they put upon them these things are considerable to wit First the propitiation it selfe and that is Iesus Christ the righteous as he is here expressed Secondly The end and benefit of this propitiation and that is here expressed to be for sins that is for the remission of sins Thirdly The persons who are concern'd in the benefit of this propitiation and they are here expressed to be We and the whole world He is the propitiation for our sins and the sins of the whole world But what are we to understand in this place by the whole world They say We are here to understand all persons in the world or every man and woman in the world from first to last And hence they conclude That Jesus Christ the righteous is the propitiation for the sins of all persons in the world from first to last I shall shew the unsoundnesse of this opinion Some reasous to clear thiâ— Scripture and of this interpretation of this Scripture from two or three considerations in the words themselves with these depending upon them First In the very same sense that Jesus Christ the righteous is the propitiation for our sins in the very same sense and in no other hee is the propitiation for the sins of the whole world that is he is the propitiation for fins under one and the same consideration onely Now the holy Spirit teacheth us and it is best to cleave to his testimony Rom. 3.25 That God set forth Jesus Christ to be a propitiation through faith in his blood The holy Spirit here teacheth us in what sense or under what consideration Jesus Christ is the propitiation or reconciliation for sinnes to wit through faith in his blood that is he is the propitiation for the sins of those and those onely who do beleeve in him for remission of sins And thus we are to understand the word Our in this place of John Iohn 5.3 He is the propitiation for OVR sins that is for us who through his power doe beleeve in him unto righteousnesse For it is well known that John writes here unto beleevers such as beleeved in Christ unto remission of sinnes And in the very same sense wee are to understand that in the fourth chapter of this Epistle verse 10. Herein is love not that we loved God but that he loved us and sent his Sonne to bee the propitiation for our sinnes that is such or so great is the love of God that he hath given us remission of sinnes and reconciliation with himselfe through faith in the blood of his Sonne To the same purpose also is that in Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son that is through faith in his death as is most plain from the former part of the chapter And verse 11. We joy in God through our Lord Iesus Christ by whom we have now received the atonement Wee have received the atonement that is we are reconciled to God through faith in Christ Now then if the holy Spirit witnes that Jesus Christ is the propitiation or reconciliation for sinnes through faith in his blood and no otherwise and that he is no propitiation reconciliation or redemption to any but through faith in his blood only I then conclude that by the whole world in this place we can in no wise understand all persons or every man and woman in the world The second reason is taken from the consideration of the end and benefit of this propitiation and that is here expressed to be for sins that is for the remission of sins Whosoever have a part or interest in this propitiation they have all their sins fully and perfectly remitted to them washed away in his precious blood There is not one person to or for whom Christ is a propitiation or reconciliation but he hath all his sins washed away in his pretious blood and shall certainly be saved Therefore this cannot agree to all persons in the world Thirdly something is to be learned from the connexion of these words with those before-going If any man sin saith he we have an Advocate with the Father Iesus Christ the righteous And he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world Hence I conclude that all those for or to whom Jesus Christ is the propitiation he is for them an Advocate also And though some do separate between the propitiation and advocation saying That hee is the propitiation for many for whom hee is not an Advocate yet certainly these two are so inseparably linked together that though we must distinguish them yet we must not yea we cannot separate them There is no
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
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
shadowes of Christ extended no further then the Jewish nation who were the Church of God the Gentiles who were the World had no share in them But this Lamb of God by the price and power of his blood-shed taketh away the sinnes even of the world O glorious mystery Here is a Lamb indeed a Lamb by way of eminency the Lamb of God which redeemes this uncircumcised world this world without Christ without God without hope without priviledges without law without Ordinances And therefore John sets him out in this place with a note of attention admiration Behold the Lamb of God which taketh away the sinne of the world Mind it well and admire at it This indeed is that glorious mystery which is so much spoken of in the Scripture to wit That the Gentiles THE WORLD should obtain remission of sinnes and salvation by the death of Christ Ephes 2.11 12 13 14 15 16 17. and 3.5 6 7 8. 1 Tim. 3.16 Esai 11.10 and 42.1.6 Jer. 16.19 Mal. 1.11 Matth. 4.15 and 12.21 Luke 2.32 Acts 28. â—8 Rom. 15.8 9 10 11 12. Gal. 3.13 14. And this is that which the Jewes so much stumbled at and was so much enraged at to wit That the Gentiles the WORLD the uncircumcision the heathen a people without priviledges without Lawes and Ordinances should be accounted the people of God and obtain remission of sins and salvation by Jesus Christ Act. 22.21 22 23. 1 Thess 2.14 15 16. Neither is that necessary or warrantable that in the Scriptures above mentioned we should understand every person or every man and woman amongst the Genriles for it is very usuall in the Scripture to speak of the Gentiles indefinitely or generally and that in point of conversion and salvation when but a remnant or residue is understood I will give you two or three instances for many Matth. 12.18.21 Acts 10.45 and 11.1.18 and 13.48 and 14.27 and 15.3 conmpared with the 17. and 19 verses In the third verse he speaks of the conversion of the Gentiles indefinitly or generally and yet who knoweth not but that a certain remnant or residue is understood which also is evident from the 17 and 19. verses For there he applieth this conversion to a residue or remnant And the same is cleare also in the other Scriptures above mentioned And why should we wrangle with God or question the wisdome of the holy Spirit for speaking to us after such a manner Thus much for the clearing and opening of that place in John A sixt Scripture propounded by theÌ„ is John 3.16.17 The sixth Scripture For God so loved the world that he gave his onlybegotteÌ„ son that whosoever beleeveth on him should not perish but have everlasting life For God sent not his Son into the world to condemne the world but that the world through him might bee saved The greatest difficulty in this Scripture lieth also in the word World They say we are here to understand all persons or all men and women in the world In answer to which before I come to give the natural meaning of this Seripture I shall give two or three reasons from the words themselves compared with other Scriptures to cleare them from that corrupt sence which they put upon them First it is here said God so loved the world He loved the world yea he so loved the world Now I doe not finde any where in Scripture That God is said to love any and so to love them but we are to understand it to be spoken of his everlasting powerfull quickening drawing saving love in his Sonne I finde the Scripture plainly speaking to this purpose 1 John 4.9 In this was manifested the LOVE of God towards us And verse 10. Herein is LOVE not that wee LOVED God but that hee LOVED us And verse 11. Beloved if God SO LOVED us Rom. 5.8 But God commendeth his LOVE towards us So also Ephes 2.4.5 His great LOVE wherewith HE LOVED VS and 5.2 Christ also hath LOVED us Again Titus 3 4 5. The kindnesse and LOVE of God towards man appeared So also Rev. 1.5 He LOVED us and washed us from our sins in his own blood All which places and others of the like nature where mention is made of the love of God we are to understand to be spoken of the everlasting powerfull quickening pardoning saving LOVE of God in his Sonne as is manifest to such who read with understanding And as I said I doe not know any Scripture that speakes of the love of God to men in sending or giving Christ for them for this the thing in hand but wee are to understand it to bee spoken of the everlasting saving love of God to them And this leads me now to the second thing considerable in the words and that is He GAVE his onely begotten Sonne God so loved the world that he GAVE his only begotten Sonne Which words include in them his sending of him and delivering him up to death for that which in this verse is called giving is in the next verse called sending Now I do not read any where in Scripture that God is said to give send or deliver his Son unto death or that Christ is said so to give himseif for any but wee are to understand therein the everlasting blessednesse and salvation of those for whom God gave sent or delivered him unto death And this followes naturally and sweetly upon the former consideration to wit That Gods giving sending or delivering his Son unto death is a fruit flowing from the everlasting free rich saving love of God bringing salvation unto all those for whom God gave him When we â—ade in cripture â—f Gods â—iving â—ending or â—elivering is Sonne â—todeath â—r any we â—e therin 〈◊〉 underâ—â— and the â—â—ffednes 〈◊〉 salvatiâ—â— of those 〈◊〉 whom â—od gave â—nt ordeâ—ered 〈◊〉 untâ—ath this â—leâ—re â—m maâ—â— Scriâ—â—res The Scripture is abundant to cleare this Gal. 1.4 He GAVE himselfe for our sinnes that he might redeem us from this present evill world according to the will of God and our Father Thus Paul speaketh concerning himselfe Gal. 2.20 He loved me and GAVE himselfe for me And thus he speaketh also concerning the Church Ephes 5.25.26.27 Christ loved the Church and GAVE himselfe for it c. that is That which is now and shall be the Church of God sanctified and glorious it is so by vertue of Christs love and giving himselfe for it To the same purpose is that also in Titus 2.14 He GAVE himselfe for us that be might redeeme us from all iniquity and purifie unto himselfe a peculiar people zealous of good workes Hitherto also agreeth that in Iohn 3.17 God SENT not his Sonne into the world to condemne the world but that the world through him might be saved And againe Rom. 8.3 God SENT his owne Sonne in the likenesse of sinfull flesh that the righteousnesse of the Law might be fulfilled in us And verse 32 He that spared not his owne Sonne but DELIVERED
him up for us all how shall he not with him freely give us all things So also Rom. 4.25 He was DELIVERED for our offences and was raised againe for our justification I will conclude this with that in the 1. Iohn 4.9 Jn this was manifest the love of God towards us because that God SENT his onely begotten Sonne into the world that we might live through him And verse 10. Herein is love not that we loved God but that he loved us and SENT his Sonne to be the propitiation for our sinnes All these Scriptures teacheth us and I know no Scripture to the contrary that Gods giving sending or delivering of his onely begotten Son unto death doth include in it the blessednesse and salvation of all those for whom God gave him sent him or delivered him unto death Now then to returne to the place in hand If by the love of God in this place we are to understand the everlasting powerfull quickning saving love of God And if Gods giving sending or delivering his Sonne unto death doth include in it the blessednesse and salvation of all those for whom he gave him or delivered him unto death I doe then conclude that by the World in this Scripture we may not vnderstand all persons or all men and women in the world from first to last for then it would follow that God loved all persons in the world with an everlasting powerful quickning saving love in his Sonne and that all persons in the world should certainely be saved and blessed by Iesus Christ But by World in this Scripture we are to understand the Nations of the Gentiles as standing in opposition before the death of Cnrist unto the Nationall Iewish Church The naturall meaning of this Scripture The Jewes were within in respect of many glorious priviledges the Gentiles were without The Iewes were the Church in respect of that choise which God made of them and the many excellent Lawes and ordinances which he gave to them onely the Gentiles were the World as being a cast-out people aliens from the common-wealth of Israel strangers from the Covenants of promise having no hope and without God in the World this world it is which is here spoken of God so loved the WORLD that he gave his onely begotten Sonne that whosoever believeth in him should not perish but have ever lasting life A twofold glorious mystery in this Scriture And the words thus vnderstood doe hold forth to us a twofold glorious Mysterie First that God so loved that vncircumsised forlorne hopelesse formerly farre off as I may say forgot people the World the nations of the Gentiles Aliens strangers Common and uncleane as Peter cals them Wilde beasts creeping things fowles of the Ayre as the Lord expresseth them Acts 10. that he gave his onely begotten Sonne for them to save them to give them remission of sinnes and everlasting life through believing in him I say in these words we have held forth to us this glorious mysterie this exceeding abounding love of God to this World which was hidden from former ages and generations but was made manifest in due time God So loved the World So richly So exceeding abundantly so as was never knowne or heard of before that he gave his onely begotten Sonne to bring redemption and salvation vnto them The Sonne of man was lifted up for all Nations of the World The brasen Serpent as all other shadowes of Christ and ordinances of the Law was appropriated unto the Iewish nation onely but the Son of man was lifted up That whosoever beleeveth in him should not perish but have everlasting life These words whosoever beleeveth in him doth not imply any power in lost man to come to Christ or beleeve in him But they are expressed to shew that there was a doore of life and salvation set open for all nations yea for this most hopelesse and most wretched WORLD through the death of Christ And therfore the Lord Iesus speaking of his death in Iohn 12.32 he saith And I if I be lifted up from the Earth will draw all NATIONS of the WORLD to beleeve in me Here is the exceeding riches of the love of God magnified to this most hopelesse world in the death of his Sonne who never till now tasted the sweetnesse of the same And thus it followes in that place of Iohn 3.17 God sent his Sonne into the world that is into or upon the Earth to condemne the WORLD that is the nations of the world but that the world through him might be saved that is He was not sent to execute vengeance upon this forlorne formerly forgotten cast-out hopeless world but God so magnified his free rich vnspeakeable unsearchable everlasting love to this most wretched most hopelesse world that he gave his onely begotten Son to die for them that they might certainely and powerfully enjoy life and salvation through him This I conceive to be the true and naturall meaning of this Scripture And whereas some who take hold of the word might in this Scripture doe say that all persons in the world might be saved and that all might be saved who are not saved I desire them to consider that the word might in this place doth carry in it the force of an vndoubted and absolute certainty and it is as much in this place as shall be saved or shall certainly be saved J shall propound some other Scriptures a few for many to cleare up the truth of this to us Gal. 1.4 He gave himselfe for our finnes that he MIGHT redeeme us from this present evill world and 4.4.5 God sent forth his Son to redeem them that were under the Law that we might receive the adoption of Sons Ephes 5.25.26.27 Christ loved the Church and gave himselfe for it that he MIGHT sanctifie it and that he MIGHT present it to himselfe a glorious Church Titus 2.14 He gave himselfe for us that he MIGHT rodeeme us from all iniquitie 1 Iohn 4.9 In this was manifested the love of God towards us because God sent his onely befotten Sonne into the world that we MIGHT live through him Now J desire the understanding Reader to consider whether the word might in these Scriptures doth not carry in it the force of an vndoubted certainty and an absolute promise or performance to wit that the thing is done or shall certainly and undoubtedly be done And so in this place where he saith The world through him might bee saved the meaning is The world through him shall certainly and powerfully be saved And this will be yet more cleare if we consider what the holy Spirit meaneth when hee saith through him The world through him might be saved that is Through his death through his life through the giving forth of his Spirit to them enabling them to beleeve in him unto life everlasting And thus the world is saved through him And thus I have cleared up the first glorious mystery which is held forth to us in
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
things are past away and God hath now wrought new things he hath given his own Son to die that is new and in the death of Christ hee hath reconciled the world to himselfe that is new also even such a thing as never before was in being untill the Son of God suffered in the flesh Thus I have with what brevity and plainnesse I could declared the time of which the holy Spirit here speakes of when he saith God was in Christ reconciling the world to himselfe that is when Christ suffered in the flesh when he died personally Then I say Then God was in Christ reconciling the world to himselfe Hence I conclude that by the world in this Scripture we can in no wise understand all persons or every person in the world from first to last The second reason for the clearing of the words from that corrupt sense is taken from the consideration of the Nature of this reconciliation which is here spoken of This reconciliation of the world unto himselfe is no other thing then the remission of all their sinnes through faith in Christ It is no lesse then making them the righteousnesse of God by Jesus Christ And therefore when he saith in this place That Cod was in Christ reconciling the world unto himselfe hee saith in the very next words not imputing their trespasses unto them Now according to this Scripture not to have sin imputed it is to be truly blessed And therefore the very same thing which David in the 32. Psalme calleth the not imputing of sinne Paul in Rom. call-leth the imputing of righteousnesse through faith in Christ. Rom. 4.11.22.23.24 Iames â—â— 23 And so farr as I know we never reade of the not imputing of sinne or the imputing of righteousnesse but onely through faith in Christ So that when it is said God imputed not their sins to them we understand that he imputed the righteousnesse of Christ to them through faith in him or that they were made righteous through faith in Christ And so it agreeth with that in the 21. verse where it is said He was made sin for us that we might be made the righteousnesse of God in him that is we who believe in Christ for he speakes of himselfe and other helievers are made the righteousnesse of God in him And thus God was in Christ that is in the death of Christ reconciling the world unto himselfe not imputing their trespasses unto them that is giving them the remission of all their sins and putting them into a condition of perfect righteousnesse and true blessednesse through faith in Christ Of this power indeede was the personal I death of the Son of God thus to reconcile the world unto God and this power of his death hath run along ever since in all ages in the ministry of the Gospel untill this time and so shall do untill this mystery of the Gospel be finished Now if the time and the nature of this reconciliation be well considered And if we rightly understand what the holy Spirit meaneth when he saith God was in Christ reconciling the world unto himselfe We can by no meanes understand the world in this place to signifie all persons or every person in the world from first to last But by world in this place we are to understand the Gentiles who by the power of the death of Christ and not untill then except some first fruits were reconciled to God through faith in him This then is the summe and meaning of thse words to wit God was in Christ that is in the death of Christ reconciling the world that is the Gentiles unto himselfe not imputing their trespasses unto them that is giving them remission of all their sins and putting them into a condition of perfect righteousnesse and true blessednesse through faith in Christ wrought in them by the power of God in the miâ—istry of reconciliation And thus as I conceive this Scripture agreeth most sweetly with that in Rom. 11.11.12.13 14 15. In which place the Gentiles are called the world as standing in opposition to Israel according to the flesh This world is said to be reconciled The time of this reconciliation is upon the stumbling of the Jewes at Jesus Christ crucified and the preaching of Jesus Christ crucified unto the Gentiles The nature of this reconciliation of the Gentiles is no lesse then salvation through faith in Christ all which the understanding Reader will finde out in the perusuall of this Scripture And thus the words of God do most sweetly accord with one another Thus much for this Scripture Another Scripture propounded by them is Heb. 9.26 The twelfth Scripture The words are these following But now once in the end of the world hath he appeared to put away sin by the sacrifice of himselfe â—he meaning of it The sum of which words is this to wit that Jesus Christ did appeare in the end of the world perfectly and powerfully to put away or take away sinne by that once giving of himselfe a sacrifice for sinne This indeede is a certaine truth but that he did so for all persons in the world from first to last this Scripture doth not affirme In the 28. verse it is said He was once offered to beare the sins of many that is perfectly and powerfully to take them away from them in respect of the merit and Lording power of them Therefore minde it whensoever you reade in Scripture that Christ doth beare sins take away sins or put away sins We are to understand no lesse then the perfect and powerfull takeing away of all sins both in respect of the merit and captivating power of them by the application of the vertue and power of his death unto them And I am sure this cannot be understood of all persons in the world I shall say no more concerning this Scripture because the words are cleare in themselves Another Scripture propounded by them is Luke 2.30.31 32. The thiâ— teenth Scripture The words are these following Mine eyes have seene thy salvation which thou hast prepared before the face of all people A light to lighten the Gentiles and the glory of thy people Israel By all people as it is expressed in the 31. verse they understand it seemes all persons or every person in the world from first to last But doubtlesse by all people The meaning of it we are to understand in this place all nations of people or kindreds of people as standing in opposition to one nation or kindred of people onely And those words in the 32. verse will cleare this interpretation for those which he calleth all people in the former verse he calleth the Gentiles and thy people Israel in this verse that is not thy people Israel onely but the people of the Gentiles also that is All nations of people whatsoever And it is usuall in the Scripture to mention all people when as all nations and not all persons is understood â— Read
Psalm 67. throughout Rom. 15.11 Reade Psalm 67. throughout Rom. 15.11 In this place of Luke then I conceive the holy spirit doth teach us thus much to wit that the exceeding riches of the grace of God was now ready to be magnified and manifested to all nations of people not to Israel onely but to the Gentiles also in bringing light and salvation and glory to them by the death of Christ This is that which was foretold by the Prophet Esa 42.6.7 I will give thee for a Covenant of the people for a light of the Gentiles To open the blinde eyes to bring out the prisoners from the prison and them that sit in 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
Those whom Jesus Christ redeemeth he redeemeth them as he is a Priest a King and a Prophet These are inseperable benefits whosoever hath a part in one hath a part in all for though they must be distinguished they must not be divided And thus indeed the Son of God is a compleate Saviour and Redeemer The Scripture doth not teach us that Christ is a Redeemer or Saviour as he is a Priest onely to shed blood or to offer sacrifice but as he is a King and Prophet also applying to us the benefit of his Priesthood or bloodshed ruling ih us and teaching us the things which concern our peace It is said of Christ Thou art a Priest for ever after the order of Melchisedec And what was this Melchisedec He was first by interpretation King of righteousnesse and after that also King of Salem which was King of peace So that such a Priest Christ was a Kingly Priest a ruling Priest a teaching Priest a Priest with a Crowne upon his head and a Scepter of righteousnesse in his hand And thus indeed Christ is a perfect and complete Saviour Neither is he a Saviour to â—ey in point of Salvation otherwise then as he is a complete and perfect Saviour to them this thing Esaiah teacheth when he saith Esa 53. By his knowledge shall my righteous servont justifie many for he shall beare their iniquities Where it is evident that these to whom he is a Priest bearing their iniquities to them he is a Prophet also instructing them in the knowledge of himselfe unto justification Thus he is a Ransome a Redeemer a Saviour and no otherwise And hence it appeares that he shed not his blood for all persons neither have all a part in him as he is a Priest seeing that by his Kingly and propheticall power he doth not apply to them the benefit of his Priesthood for these are inseperable benefits those who have a part in one have a part in all and they who have not a part in all have a part in none and those who go about to divide these they divide Christ Thirdly Christ shed his blood for none but those upon whom he sprinkles the same to the purging of their conscience and the remission of their sins Neither doth the Lamb of God any otherwise take away the sins of any or redeeme any but by sprinkling his blood upon them Neither doth his blood any otherwise take away our sins but as it is sprinkled upon our conscience by the Spirit of God drawing our hearts to believe in him Neither did he shed his precious blood for any nor for any other end but for those upon whom he sprinkles the same for remission of sins This is most evident from those paternes of heavenly things under the Law For when Moses had spoken every precept according to the Law he took the blood of Calves and of Goats with water and scarlet wooll and hyssop and SPRINKLED both the booke and the people saying This is the blood of the Testament which God hath enjoyned to you Moreover HE SPRINKLED with blood both the Tabernacle and all the Vessels of the Ministery And almost all things are by the Law purged with blood that is with the sprinkling of blood and without shedding of blood that is without the sprinkling of the blood which is shed there is no remission Heb. 9.18 19 20 21 22. And in the 13. verse of the same chapter it is said That the blood of Bulls and of Goats the ashes of an Heifer SPRINKLING the uncleane did sanctifie to the purifying of the flesh And whosoever shall read with understanding what the holy Spirit witnesseth in the Scriptures Exod. 12.7.13 and 24.5 6 7 8. and 29.16.20 21. Levit. 1.5.11 and 3.2.2.8.13 and 4.6 7 17 18 25 26 30 31. and 5.9 10. and 7.2 and 8.15 18 19 23 24. and 9.12.18 and 14.6.7 and 19 17 18 19. they shall find that the people were legally cleansed by the sprinkling of blood and almost all things under the Law were purged by the sprinkling of the blood shed and without sprinkling or application of the blood shed there was no remission or atonement Now if it was necessary that the paterns of heavenly things should be thus purged to wit by the sprinkling or application of blood then without doubt the things themselves of which those was a patern are so purged also that is there is no taking away of sin no reconciliation redemption or atonement wrought for any but by the sprinkling or application of the blood of Christ upon them Hence it is that the blood of Christ is called the blood of sprinkling 1 Pet. 1.2 Heb. 12.24 Neither is it any other way of use to us neither doth it any other way speake good for us before God but as it is sprinkled upon our conscience by the power of the Spirit Therefore Esaias saith Esa 52.15 He shall SPRINKLE many Nations that is he shall sprinkle his blood upon them For that which hath not been told them shal they see and that which they have not heard stall they understand And thus indeed Christ doth redeem or purchase us with own blood Answer Neither are any persons redeemed or purchased or reconciled with the blood of Christ neither have they any part in his death or blood-shed who have not their consciences sprinkled with the blood of Christ Neither doth his blood any other way redeeme purchase reconcile or make atonement but as it is the blood of sprinkling Wherefore it is most certaine that all persons are not redeemed or reconciled by the death or blood-shed of Jesus Christ seeing he shed his blood for none but those upon whhom hee sprinkles the same to the purging of their consciences and remission of their sins His blood is the blood of sprinkling Fourehly the End of Christs death or sufferings was not to redeeme or save any by the halves but fully and for ever to redeem and save And surely the Son of Man did not faile to fulfill what was the End of his dying The Son of God did not come into the world and lay down his life to work a halfe redemption or salvation but to work a perfect redemption and salvation This is a faithfull saying and worthy of all acceptation That Jesus Christ came into the world to save sinners He doth not say Halfe to save them but to save them that is fully to save them to save them as Paul was saved for such a saving he there speakes of And Christ thus witnesseth of himselfe The Sonne of Man is come to seek and to save that which was lost that is to find out and fully to save lost sinners to save them as Zacheus was saved for such a seeking and saving he there speakes of Esa 53. And Esaias witnesseth that the very End of the travell of Christs soule was to bring forth a seed Saith he When thou shall make his soule an offering for sinne he