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
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
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
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