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
for such a light is Christ giving salvation or bringing salvation unto all those to whom he is a light that is Hee revealeth himselfe in them drawing their hearts to believe in him unto life everlasting And therefore it is said in the next words As many as were ordained to eternall life believed For indeed thus Christ is light and salvation to us as he reveales himself in us drawing us thereby to believe in himself unto salvation And if any shall object that it is here said He should be for salvation I answer The word should or might in this Scripture as in others of the like nature doth signifie no lesse then shall He shall be my salvation unto the ends of the earth And therefore Esaias saith in Chap. 52.10 The Lord hath made bare his holy arme in the eyes of all the Nations and all the ends of the earth SHALL see the salvation of God They shall see it that is they shall look upon Jesus Christ and believe in him and bee saved by him As it is written Looke unto me and be ye saved all the ends of the earth And whereas it is here said Hee shall be for salvation unto the ends of the earth the meaning is unto all Nations or Kindreds of the earth And Esaias in the forenamed place doth make it plain The Lord hath made bare his holy arm in the eyes of all the nations and all the ends of the earth shall see the salvation of our God And here is this mystery held forth in it to wit That wheras untill the death of Christ the mysteries of salvation under many shadowes was limited onely to the Jewish Nation now by his appearing and suffering in the flesh those mysteries are not onely more cleare in themselves as being wholly unvailed by the sacrifice of himselfe but also the benefit of them is enlarged farre and wide unto all the nations of the earth who before â—d never heard of nor known the â—eetnesse of them And now was â—lfilled what was written by the â—â—ophet Behold my servant shall proâ—er he shall be exalted and be very â—â—gh As many were astonied at thee beâ—use his visage was marred So shall 〈◊〉 sprinkle many nations the Kings shal â—ut their mouths at him for that which â—ath not been told them shall they see â—nd that which they had not heard shall â—hey understand And this is further to be minded â—n the place we have in hand That â—he Gentiles and the ends of the earth belong both to one and the same people This then is the summe of the words to wit I have given thee to be a light to the Gentiles to open their eyes to set up a heavenly light in them to give them the knowledg of Christ and faith in him that so thou mayest bee for salvation unto all the nations of the earth This mystery was not in being untill the manifestation and suffering of Christ in the flesh Now then let the understanding Reader judge if this Scripture beâ— not unwarrantably urged by them to maintain their opinion of Christs dying for all persons or every person in the world from first to last And thus as the Lord hath helped me I have examined the sever all Scriptures propounded by them and declared the minde of God in them The reasons vvhich some propounded to justifie this opinion I now proceed to the consideration of some reasons propounded by them to prove as they conceive that Christ died for the sins of all persons And they are these following First because say they Christ and the Prophets and Apostles did soteach Esa 53.6 Iohn 1.29 and 3 16 17. and 6.51 and 12.47 48. 1 Cor. 15.3.2 Cor. 5.14 15. Secondly because say they Christ required them so to preach Mat. 28.18 19. Mark 16.15 Luke 10.5 and 24.47 Rom. 16.26 Thirdly because say they the Saints are commended for believing so Iohn 4.42 1 Iohn 4.14 Fourthly because say they it is a condemning sinne in any hearing the Gospell not to believe so to wit that Christ died for their sins Iohn 3.18 19. and 12.47 48. and 16 9. 1 Iohn 5.10 These four reasons I find expressed by Mr. Lambe in a little boek To their first reason The tryall of them I answer That neither Christ nor the Prophets nor the Apostles did so teach And as for the Scriptures they alledge to prove as they conceive their opinion to wit Esa 53.6 Ioh. 1.29 and 3.16 17. and 6.51 and 12.47 48. 2 Cor. 5.14 15. I have before proved that they held forth no such thing And I have at large declared the naturall meaning of each of them And therefore I shall say no more in this place concerning them but referre the Reader to the consideration of what I have at large above said And as for the Scripture 1 Cor. 15.3 of which I have formerly said nothing where it is said Christ died for our sinnes according to the Scriptures I answer doth he there say that Christ died for the sins of all persons or every person Doth he not say Christ died for our sins that is for us who receive him and believe in him and stand fast in his grace and righteousnesse He died for Our sins and we shall be saved by him as he plainly speakes in the first and second verses This is that Gospel which he here speakes of and remindes the Brethren of to wit That the alone way whereby to attaine unto righteousnesse remission of sins and salvation is onely through faith in the death of Christ and standing fast in the grace and righteousnesse of the Lord Jesus So much in answer to the first reason Secondly say they Christ required his Apostles and Disciples so to preach And for this purpose they alledge Mat. 28.18.19 Mark 16.15 Luke 10.5 and 24.47 Rom. 16.26 I answer Christ indeede commanded his Disciples to go forth unto all nations and so make Disciples as is expressed by Matthew And it is true also that when he sent them forth he commanded them Into whatsoever house ye enter first say Peace be to this house as it is expressed by Luke And it is written also by the same Luke That repentance and remission of sins should be preached in the Name of Christ among all nations beginning at Jerusalem And it is true also as Paul expresseth it That the Gospel and the preaching of Jesus Christ is now by the Commandement of the everlasting God made knowne to all nations for the obedience of faith But doth any of these Scriptures or any other say that Christ required them to preach that he died for the sins of all persons or of every person Or can it be proved that this opinion of theirs is the Gospel of Christ And as for that of Luke 10.5 which may seeme most difficult where it is said Into whatsoever house ye enter first say Peace be to this house We must understand that their declaration of peace unto whatsoever house theâ— come
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
by Blood-shedding the latter by Blood-sprinkling or washing I shall make it appeare in the sequell of the Treatise that all the blood which Christ did shed is the blood of Sprinkling Whereby it will appeare how unsound in it self and how dishonorable to Christ his distinction is And as for those Scriptures to wit John 4.42 1 John 2.2 2 Cor. 5.19 1 Peter 2.24 Hebrewes 2.9 1 Timoth. 2.6 Iohn 1.29 Romans 3.24 and Hebrewes 9.14 which in his second page hee alledgeth for the proving of the former distinction I shall through the Lords helpe make it appeare in the sequell of this discourse also we are to understand them and that according to their proper meaning in another sense then he puts upon them And that they are all of them spoken of such who are partakers in themselves before God of reconciliation atonement remission of sinnes and salvation by the price and power of the death or blood-shed of Iesus Christ And wheras in pag. 22. speaking of the several ends of the death of Christ and that aptly in some things He saith that when the death of Christ in respect of that end which was for propitiation and ransome is onely mentioned as it is for all saith he so it is exprest in such generall words onely as the World all men c. And for this he alledgeth 2 Cor. 5.14.15.19 1 Tim. 2.6 Hebrew 2.9 In answer to which The Reader must consider that this Conclusion of his belongs to the first part of their distinction And as their distinction is in it selfe unsound as will be still more evident by the consequent matter So his Conclusion is vnsound also Which will appeare from what is written in Hebr. 9.28 In which Scripture mention is made of the death of Christ in respect of ransome and propitiation onely and that as a ground of faith and yet it is not exprest in such generall words as the VVorld or all Men. For it is there said Christ was once offered to beare the sins of many and unto them that looke for him shall hee appeare the second time without sinne unto salvation Mind it He was once offered to beare sinnes Here is the end of his death in respect of ransome and propitiation onely and yet it is not applyed vnto all persons but unto many And as for those 3. Scriptures alledged by him to maintaine his Conclusion I shall speake something to them in their due place And before J leave this distinction J cannot but give you to take notice That Mr. DENN in his Drag-net page 80. doth not let to affirme That Iesus Christ redeemeth all persons according to the second part of their distinction to wit In drawing them to himselfe by the workings of his Spirit in them To which purpose he alledgeth what is written in Acts 2.17 It shall come to passe in the last dayes saith God I will powre out of my Spirit upon all flesh c. This powring out of the Spirit hee saith belongeth to all persons To which I answer If wee consider First What is the matter of the promise together with the measure of it to wit The powring forth of the Spirit Secondly The Time appointed for the performance of it Jt shall come to passe in the last dayes Thirdly What is meant here by all flesh Which concerneth the persons interested in this promise Fourthly What are the effects of the performance of this promise to wit Your Sonnes and Daughters shall prophesie c. I say if we consider and understand these things It will appeare how weakely and wrongfully Mr. Denn applyeth this Scripture to this purpose And as for his following Scriptures which he alledgeth to the same purpose If he will mind and duely weigh them in their severall circumstances and expressions he may see that they hold not forth the same thing which that in the Acts doth And as for his interpretation of the words of Christ in Iohn 12.32 which are the grouÌ„d of that his discourse which he cals the Drag-net I shall in the sequel of my Treatise in opening the same words discover what an unsound sense he puts upon them Now of the things before spoken this is the summe Whensoever we read of Atonement redemption reconciliation as touching persons redeemed reconciled or saved by Jesus Christ We are to understand That it is such an Atonement reconciliation or redemption which they are partakers of in themselves before God according to the riches of his grace by Jesus Christ Which good pleasure and grace of God was given them in Christ Iesus before the world began But is now made manifest by the appearing of Iesus Christ And is then made manifest in the hearts of those to whom Jesus Christ appeareth abolishing death and bringing life and immortality to light through the Gospel 2. Tim. 1.9.10 This that I have said may serve thus farre to cleare the truth and to discover the unsoundnesse of that distinction or rather separation which they make in the redemption of Christ And whereas Thomas Moore in the two last lines of page 23 further saith That the Scripture distinguisheth and putteth great difference between the Redemption life and Justification that is In Christ for men and the same Vpon or In men through the enjoyment of Christ And for this purpose alledgeth Rom. 3.24 and 4.24.25 and 5.6.10.11.15.18 2 Cor. 5.19 1 John 5.10.11.12 And the former of these saith he is larger then the latter I answer First I doe not find that these Scriptures doe hold forth any such distinction As for that in Rom. 3.24 Where it is said We are justified freely by his grace through the redemption that is in Christ Iesus I answer Doth he not here speake of such persons who in themselves before God are freely justified from all their sinnes by the grace of God through that redemption which is in or by Iesus Christ onely through faith in his blood that so the righteousnesse of God in Christ might be declared that he onely might appeare just and the Iustifyer of him that beleeveth in Jesus And whereas he also alledgeth Rom. 4.25 Where it is said He was delivered for our offences and raised againe for our justification Is not this also to be understood â—f that life and justification which 〈◊〉 IN MEN through faith in Christ â—rucified and risen from the dead â—or so it is applyed in Chapt. 5. ver â— And this is the meaning also of â—hat in verse 24. saith he The righâ—eousnesse of life is imputed unto those â—hat beleeve on him that raised up â—esus our Lord from the dead that â—s The righteousnesse of life is not through our owne workes though never so excellent for that is the thing he drives at but in receiving the righteousnesse of another to â—wit Jesus Christ crucifyed and risen from the dead And whereas he further alledgeth Rom. 5.6 where it is said When wee were yet without strength in due time Christ dyed for the vngodly And
die that is by the vertue and power of my death I will give life to all men or I will draw all men to my selfe Neither do I know that the Scripture any where teacheth that Christ died for any but such as are in time made alive by his death And indeed it is a most weak and carnall conceit which some have of the death of Christ who speake of his death and yet seperate a glorious and a living power from it Now this being a truth as is cleare from the words themselves and the harmony of these Scriptures above mentioned that he died for all to make them alive to recover them from death and bring them into an estate of life we cannot then by the word all in this place undestand all persons or every person as they say The second reason to cleare these words is taken from the nature and force of the word for in this place There is a â—orce in â—he word for in his place He died for all and he died for them and rose againe This word for in this place and others of the like nature is very significant It signifieth interest or propriety and carrieth the force of promise and performance in it unto the persons concerned therein He died for all that is they have an interest or propriety in the glory vertue power life and riches of his death the benesit of his death is certainly theirs for life and salvation to them And truly so farre as I know this word for when it is used upon such occasions in Scripture as for all for many for thee for us and the like it alwayes signifieth interest or propriety and carrieth the force of a promise and performance in it It signifieth a certaine speciality right or interest that those persons have in it of whom it is spoken I will give a few instances instead of many Rom 8.31 If God be for us that is if we have a speciall interest right or propriety in him If he be our God our strength and our portion And againe in the next verse He that sparred not his owne Sonne but delivered him to death for us all FOR us all that is we have a propriety right and interest in him we do pertake in him he is ours and we shall enjoy all good riches blessings and comforts with him as the words following do declare Again Rom. 4.25 He was delivered for our offences and was raised againe for our justification that is we have an interest right and benefit in his death and resurrection whereby we are justified from our sins Againe Rom. 5.8 Chrisi died for us that is we have an interest in his death we enjoy the benefit of his death we are justified by his death as the words following do declare Againe 2 Cor. 12.9 my grace is sufficient for thee that is my grace is thine it is thy portion thou hast an interest in it I will give it to thee for thy strength and help in time of need So also Iohn 6.51 The bread that I will give is my flesh which I will give for the life of the world that is the world hath an interest and propriety in it the world shall certainly live by it And least I should be thought by some te peake this without ground I desâ—re them to consider what he saith above in verse 33. The bread of God is he that commeth downe from beaven and giveth life to the world That which he saith in 51. is for the like of the world he saith in this verse it giveth life to the world I desire that this may be well minded And it will serve to discover the unwarrantablenesse of that destinction which some make who say That Christ gave himselfe to be life for all but not to all But certainly to be for all and to all is the same in the account of Christ These instances are sufficient though many more might be added to cleare the thing in hand Wherefore I conclude that when he saith in this place we have now in hand died for all we are to understand that the benefit riches and power of his death and resurrection is certainly theirs or belonging to them for life and salvation Now how these things will agree to All persons I leave to themselves to judge And having thus far cleared the words The true meaning of these words I shall come in the second place to declare the true and proper meaning of them To which purpose we are to consider that this word All is diversly taken in Scripture according to the divers or various matters spoken of In this place it is taken for all nations or all kindreds of people in way of opposition to one nation or one kindred of people onely And this I shall prove both to be agreeable to this Scripture in hand as also that the word All is so to be understood in many other Scriptures of the like nature It is agreeable to this Scripture in hand The which thing I shal prove from two considerations in the words both before going and following after First saith he There are some who glory in appearance and not in heart verse 12. And this no doubt we are to understand to be spoken especially concerning the Jewes who did much glory in appearances that is in outward and fleshly priviledges Their boasting was That they were Jewes by nature they were Abrahams children they were circumcised ones they alone were partakers of many excellent priviledges And indeed it was ordinary with them to glory in these appearances fair shews outward and fleshly priviledges Yea so much they did boast in them as that they accounted all people and nations but themselves forlorn and wretched And the preaching of salvation by Christ to the Gentiles was a thing which they much despised and stumbled at And this I conceive to be the reason of that saying in verse 13. Whether we be besides our selves it is to God Those who gloried so much in appearances they acounted the Ministers of the Gospel who preached Jesus Christ and salvation through him to the Gentiles to be mad men men besides themselves But saith he What we doe it is to God For the love of Christ constraineth us because wee thus judge that Christ died for All that is Let them not marvell why we preach Jesus Christ and the word of reconciliation to the Nations of the Gentiles Let them know that we have good reason for it A twofold mystery in the words because we thus judge that Christ died for all Nations not of the Jewes onely but of the Gentiles also And in the words thus considered there is a twofold heavenly mystery infolded First That there is no way to life and salvation for any people but through Jesus Christ onely It is not their circumcision nor being the children of Abraham nor their enjoyment of any outward priviledges though never so excellent that can commend any to
Testimony in due time There was a time or season which God appointed and promised for the magnifying and manifesting the exceeding riches of his grace and love in Christ Iesus unto all nations of the world Gen. 12.3 18.18 22.18 This time or seasâ—n was the manifestation and suffering of Christ in the flesh for so it is said He gave himselfe that is he gave his own life unto death At which time which is the due time here spoken of he was a testimony or a witnesse for so he is called in Scripture of the rich mercy and grace of God Esa 55.4 which was formerly promised to all nations of the world and prophesied of in the Scriptures of the Prophets to wit That the Nations of the Gentiles a people which he neither formerly knew neither did they know him should be called and redeemed by Iesus Christ Hither to also as I conceive agreeth that in Matth. 26.28 The sonne of man came to give his life a ran some for many and 26.28 This is my blood of the new Testament which is shed for many for the remission of sins Vntill Christ gave his own life and shed his own blood there was but a few ransomed or redeemed even a few as it were out of one nation or corner of the world a few in comparison of after times But when he gave himselfe laid downe his own life shed his own blood the end and power of this was to ransome or redeeme or save many even many out of all nations and kindreds of the world many in comparison of former times This was the end and power and fruit of his owne death and the shedding of his own blood even the redemption and salvation of many I say many out of all nations of the world many in comparison of former times And thus these Scriptures do sweetly agree together This that I have said I conceive is the true and naturall meaning of this Scripture as if the Apostle should thus have said God our Saviour will have all Nations of men to be saved through the knowledge of Iesus Christ for there is one Mediatour betweene God and men the man Christ Iesus who gaue his life a ransome for the salvation of all nations of the World to be a testimony of the exceeding grace of God formerly promised by Iesus Christ Whereunto I am appointed a Preacher and an Apostle a teacher of the Gentiles that they should know and enjoy the benefit of this mystery which hath heene hidden from former ages and generations And this is directly agreeing with that which is written Rom. 16.25.26 where he saith That the preaching of Iesus Christ is now according to the Commandement of the everlasting God made knowne to all Nations for the obedience of Faith Marke it It is now made manifest to all Nations for the obedience of Faith Thus as J conceive I have layd open the mind of God in this Scripture whereby I have cleared it from that corrupt sence which they put upon it A fourth Scripture propounded by them is Esaias 53.6 The 4th Scripture All wee like Sheepe have gone astray we have turned every one to his owne way and the Lord hath laid on him the iniquity of vs all By All in this Scripture they vnderstand all persons from first to last I shall from the words themselves clearely prove that we are to vnderstand the word All in this place vnder another consideration according to the matter in hand It is to be minded that the word All in this Scripture is conjoyned with We and Vs All we All Vs All we have gone astray and the Lord hath laid on him the iniquity of us all That is he hath laid on him the iniquity of all we or all us who doe enjoy peace with God through him and are healed by him as it is plainly expressed in the words before going The chastisement of our peace was upon him and by his stripes we are healed that is We are healed of our backslidings of our goings astray of our turnings away from God We are now returned unto the Lord and doe enjoy peace with him through Iesus Christ And thus Peter interprets the word healing 1 Pet. 2.24.25 By whose stripes ye were healed for ye were as sheepe going astray but are now returned unto the Shepheard and Bishop of your souls He makes healing and returning unto Christ to be both one Ye are healed by his stripes that is ye are enabled by the power of the death of Christ to returne unto him These things are without doubt a sure fruit of Christs woundings bruisings stripes and chastisements for our sins to wit our peace with God through him and healing by him And this is most sweetly in a Propheticall way set forth by the Prophet Hosea 6.1.2 Come let us returne unto the Lord for he hath torne and he will heale us he hath smitten and he will bind us up c. These words are certainely a prophecie of the death and resurrection of Iesus Christ wherein is declared that he was torne and smitten for our sinnes that we might vndoubtedly and powerfully receive healing and binding up by him And therefore the words are set downe by way of promise He will heale us and he will bind us up And this grace of his to us is the very ground and cause of our returning to him for so the words are to be vnderstood Come and let us returne to the Lord for he will heale us and he will binde us up We may no thinke that our returning to the Lord is the cause of our healing but our being healed and bound up by the wounds of Christ for us is the cause of our returning to God Yea our returning to the Lord is no other thing but our being healed by the stripes of Christ From what hath beene said it is cleare that all those for whom Christ was bruised wounded and chastised are such who are in time healed by him and doe enjoy peace with God through him for his stripes doe powerfully bring forth healing that is repentance or turning to the Lord unto all those for whom he did beare the same The very end and power of the sufferings of Christ for us is to bring us to God 1 Pet. 3.18 O how full of power life vertue and healing are the stripes of Christ There was never a stripe of Christ but is of a healing nature Now how those things will agree to all persons as they would have it I leave to the consideration of the understanding Reader Another thing I desire to observe from the words to wit whereas Esaias saith God hath laid on him the iniquity of us all Peter speaking of the same place saith He bare our iniquities both which have indeed one meaning the latter explaining the former And truely the words are of great force He bare our iniquities he did not shrinke or faint under them or beare them to the halves
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
was a ministeriall not an absolute or powerfull declaration o◠peace or a ministeriall salutation o◠well-wishing to that house And s◠it is expressed in Mat. 10.12 An◠when ye come into an house salute it 〈◊〉 that is with all happinesse and peace and salvation to it And if the house be worthy or as Luke saith If th◠Sonne of peace be there that is If he manifest his grace and power in them perswading their hearts to receive you and embrace your words then shall your peace or salvation or well-wishing rest upon that house if not it shall turne to you againe So much in answer to their second reason Thirdly say they The Saints are commended for believing so For this purpose they alledge Iohn 4.42 1 Iohn 4.14 I answer The Saints in Scripture did not believe so to wit that Christ died for the sins of all persons or of every person from first to last Neither is it any commendation before God unto any of 〈…〉 who do now believe so seeing the Scriptures rightly understood holdeth forth no such thing to us And as for those places of Iohn 4.42 and 1 Iohn 4.14 they admit not of such 〈◊〉 interpretation as they put upon them but teach another Doctrine which is holy precious and glorious Both which things I have largely declared above in the opening of those Scriptures Fourthly because say they It is a condemning sin to any hearing the Gospel not to believe so to wit That Christ died for their sin For this purpose they alledge Iohn 3.18.19 and 12.47.48 and 16.9 1 Iohn 5.10 I answer It is most true that whosoever though formerly never so sinfull heareth the word of Christ and believeth in him that is receiving him 〈◊〉 our Saviour submitteth to his righteousnesse trusteth in his grace hath everlasting life and shall not come into condemnation but is passed from death to life And it is also most certaine that whosoever doth not believe in Jesus Christ nor submit to his righteousnesse nor trust in his grace nor kisse his Septer but trusteth in his own righteousnesse or loveth to continue in wayes of darknesse disobedience and rebellion against Christ every such one is in the estate of condemnation none of his sins are forgiven but they are all and every one of them charged against him and he with all his sins upon him lyeth naked under the bitternesse and terrour of the just wrath of Almighty God For indeed there is no other way whereby we can escape the wrath of God and attaine remission of sins and everlasting life but onely through believing in the righteousnesse of another to wit the Lord Jesus And whosoever is drawne by the power of the Father to believe in Jesus Christ he is righteous even as Christ is righteous he hath all his sins covered with the righteousnesse of Jesus Christ But whosoever doth not believe in him all his sins are uncovered and he like a miserable naked sinfull guilty cursed wretch lieth with all his sinnes charged upon him under the wrath of God This that I have said is the very minde of GOD those Scriptures above mentioned none of which righly understood doth in any measure serve to justifie their opinion of Christs dying for the sins of all persons And whereas they say That there is no other means whereby an unbeleever should become a beleever then the hearing of this report That Christ died for the sinnes of all alledging for this Rom. 10.14 How shall they beleeve in him of whom they have not heard I answer It is most true what the Scripture saith How shal they beleeve in him of whom they have not heard But that such a report as they speak of is the Gospel of Christ and that which should bee preached as a truth of God cannot bee proved from the testimony of God in this or other Scriptures Thus much in answer to the Scriptures and reasons propounded by them to maintain this opinion In which answeres it appeares how greatly they are mistaken and how much they erre in this matter from the right understanding of the Word of truth And before I leave this point Divers errors attending upon the forementioned opinion I conceive it not unnecessary to shew some other mistakes and errors held forth by them most of which doe attend upon this opinion of Christs dying for the sins of all persons I shall not trouble my self nor the Reader with all the unsound passages of their severall books but point at those which are most considerable And herein I shall referre the Reader chiefly to that fore-mentioned book set forth by Thomas Lamb and others upon this point First it is resolved by them upon the question That all persons ough◠to beleeve that all their sins past present and to come are pardoned T◠confirm this as they conceive they alledge Rom. 3 28. Gal. 2.16 Col. 1◠21 22. and 2.13 14. Ephes 2.13 14 15. This is the substance of what i◠contained in the 13 14 15. lines of page 4. and in the 19 20 21 22. lines of page 5. In answer to which first Answe I conclude according to the Scripture That all the Prophets give witnesse unto Jesus Christ that through faith in his Name whosoveer beleeveth in him shal receive remission of sins Secondly their conclusion is not agreeable either to the scope or language of the Scripture Thirdly the Scriptures they alledge doe no wayes seem to justifie their conclusion but are all of them spoken to and of such as actually through the power of Christ beleeve in him unto remission of sins as the understanding Reader will easily discern Fourthly this conclusion of theirs contradicts another conclusion of their own in the 19 20 21 22 lines of page 4. Where it is resolved by them upon the question That all mens sins are not pardoned in Christ as a truth to be preached to and to be beleeved by all Now if it bee not a truth to bee preached to all that their sinnes are pardoned in Christ as they themselves confesse How then can that conclusion stand firm That all men ought to beleeve that all their sinnes are pardoned Shall they beleeve a thing which is not a truth And thus themselves do contradict themselvesr Secondly it is affirmed by them That nothing is required of any to make them partakers of remission of sinnes but onely faith to beleeve the report of the Gospel This is the substance of the 17. and 18. lines of pag 4. and 26. and 27. lines of the same page In answer to which nsw I desire thee Reader to take notice especially of one thing to wit That they make faith to consist in a bare assent to the truth of the Gospel And say they nothing is required of any to make them partakers of remission of sins but only faith to beleeve or to assent unto the truth of the Gospel preached Surely the pretious faith of Gods elect is of more glorious excellent
nature And though an assent unto the truth of the Gospel be included in all lively or living faith yet something else is required and found also in such afaith as embraceth and receiveth Jesus Christ unto remission of sins Thirdly it is resolved by them upon the question That there are some evils which doe attend the unbeliefe of Gods own people For say they God doth rebuke chastise and judge them with temporall judgements helping them thereby as his children to mortifie the sinne which remaineth in them This is the substance of the first question and answer in page 6. I answer Answ That unbeleefe which remaineth in Gods owne people is indeed an evill as all sin is but that those rebukes chastisements afflictions or corrections which God in Judgement that is in measure righteousnesse and mercy inflicteth upon his own children are properly evils to them or are inflicted upon them in the nature of evils is not cleare to me from the testimony of Scripture And they themselves confesse as is is most true in the last question and answer of the same page That all the sinnes of all beleevers are so washed away in the blood of Christ that the guilt of them doth not all remain against them And surely if there bee no guilt there is no curse no sting no evill in those chastisements which God as a Father in love in measure and for their profit doth inflict upon them Fourthly it is resolved by them upon the question That the sins of all unbeleevers are washed away in the blood of Christ as a truth to be beleeved by all To prove which as they conceive they alledge Rom. 3.22.23 24 25. John 1.29 and 12.47 Chap. 3.16 17. This is the substance of the 11 12 13 14. and 15. lines of the sixth page I answer Answer First the Scriptures they alledge speak no such language but the contrary as will be evident to every understanding Reader And for further satisfaction I refer the Reaâ—er to what I have already declared â—o bee the meaning of these Scripâ—ures Secondly it is most certain that the â—ins of no persons are washed away â—n the blood of Christ but such who â—re drawn by the power of Christ to â—eleeve in him Rom. 3.21 22 23.24 25 26. 1 Cor. 6.11 Titus 3.3 4 5 6 7. Thirdly they themselves confesse that not the sinnes of any are pardoâ—ned or remitted untill such time as they beleeve in Christ This is the substance of what they say in the fifth question and answer in page 4. Now what difference is there between remission of sinnes and washing away of sinnes I am sure the Scripture maketh no difference And I am sure also that such who have their sinnes remitted or washed away in the blood of Christ being justified persons shall certainly be saved Fifthly It is resolved by them upon the question that the sinnes of beleevers are washed away otherwise then in unbeleevers This is contaiâ— ned in the fifth question and auswerâ— pag. 6. I answer Answ first it is most certain that all the sinnes of those who beleeve in Christ are perfectly and foâ— ever washed away in his pretious blood Act. 10.43 and 13.39 Secondly it is as certain that thâ— sins of unbeleevers whilst they continue in unbeliefe are not pardoneâ— nor washed away but abiding in thaâ— condition they abide under the power and merit of all their sinnes anâ— the wrath of God abideth on them John 3.36 And I am sure it is noâ— agreeable either to the language oâ— meaning of the Scripture to say thaâ— the sinnes of beleevers are washed aâ— way otherwise then in unbeleevers Sixthly it is resolved by them up on the question that the sins of glorified beleevers are otherwise washed away then the sinnes of one yet remaining in the estate of grace not yet glorified To prove this as they conceive they alledge 1 Cor. 13.9 10 11 12. Col. 3.3 4. 1 John 3.2 Rom. 8.23 This is also expressed in the same question and answer page 6. I answer first Answ they bewray much weaknesse and ignorance in themselves in this their conclusion Secondly the Scriptures they have â—lledged as the understanding Reaâ—er in the perusall of them may easily â—erceive doe not in the least meaâ—ure point at such a thing as they alâ—edge them for Thirdly it is certain that the sins â—f all those who beleeve in Christ â—re perfectly fully and for ever even 〈◊〉 this present life remitted or washed way in the blood of Christ Yea all â—heir sinnes are now as perfectly and â—lly remitted or washed away in â—oint of justification as they shall be 〈◊〉 the Kingdome of glory Acts 13. â—9 1 Cor. 6.11 Heb. 10.17 1 John â— 7 Rev. 1.5 Fourthly it is indeed most cerâ—â—in that beleevers or justified perâ—ons whilest they are in this earthly â—abernacle come farre short of that â—ory which they shall enjoy at the â—ppearing of the Lord Jesus And thus indeed there is an unspeakle difference between the condition of a beleever in the state of mortality and when mortality shall bee swallowed up of life And this is that which those fore-mentioned Scriptures alledged by them teacheth us But what is this to prove that the sinnes of a beleever glorified are otherwise washed away then the sinnes of a beleever in the estate of grace not glorified This is to make remission of sins or justification to bee imperfect to a beleever in this present life Seventhly they say That all persons doe enjoy an outward and temporall benefit by Christ though it be neither preached nor beleeved This is expressed by them in the 17 and 18 lines of page 7. I answer Answer It is not clear to me that unbeleevers abiding in the estate of unbeliefe mind that doe enjoy any outward and temporall things as benefits to them It is true indeed they enjoy many outward things in themselves good and pretious but that they are in the nature of benefits or good things to them or that Christ died to procure outward and temporall benefits for them as benefits to them it is not cleare to me But if I mistake in this or any other thing I am willing to be informed Eighthly their interpretation of some passages of Christs Prayer Iohn 17. is very unagreeable to the mind of Christ Christs Prayer say they is to bee distinguished in respect of the things prayed for Some things say they were speciall onely belonging to beleevers verse 9. compared with verses 11.15 and 17. And some things say they are common to all and for such things Christ did pray for the world as verses 21 23. though not in respect of the things in speciall belonging onely in peculiar to the Saints And say they he onely prayed for the unity of the faithfull as a means tending to cause the world to beleeve that his sufferings for all is of the same nature whether men beleeve it or not This is the substance of what they say in the last answer
Christ bee not given to all yet this hinders not but that he suffered for all and this appeares say they in that some for whom hee is given doe deny him To confirm this they alledge 2 Pet. 1.1 Matth. 21.42 Iohn 1.11 These things are expressed by them in the 15 16 17 18 19. lines of page 12. In answer to which Answ first let the Reader take notice how they mistake in putting faith before Christ There are their own words To whomsoever God giveth faith and so Christ And again To them he gives with that faith and that Christ And again Although Faith and Christ be not given to all Now certainly here is a great mistake in putting Faith before Christ But concerning this I will onely say thus much That God in giving Christ into the heart of any man gives him faith to receive him or beleeve in him Secondly whereas they say It appeares hee suffered for all because some for whom he is given doe deny him I will prove their Argument it selfe according to their sense to be unsound and then their conclusion from it will further appeare to be unsound also Their Argument is this That some for whom Christ is given do deny him This they would prove from 2 Pet. 2.1 Math. 21.42 Iohn 1.11 that of Pet. seems the most strong for them where the Apostle saith There were false Prophets also among the people even as there shall bee false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them They take much hold of these words of Peter They deny the Lord that bought them Concerning which Scripture in way of answer and resolution First I say that this Scripture in it selfe and being rightly understood is most holy spirituall and pretious Secondly I say that all those whom Christ the Lord buyeth or redeemeth he redeemeth them perfectly and for ever and not one of his redeemed ones shall thus deny him or be denied by him but shall be enabled to owne him and shall be owned by him unto everlasting Psal 107.2 and 111.9 and 130.7.8 Heb. 10.38 39. And therefore when Peter here saith They deny the Lord that bought them hee doth not mean that such persons are really and in truth the redeemed or bought ones of the Lord Christ for that were to crosse the truth of the Scriptures and the nature power and end of the redemption of the Lord Christ But thirdly he meaneth that these persons here spoken of are bought or redeemed in point of profession not in truth and reallity that is they do for a time and it may be for a long time professe themselves to be the bought or redeemed ones of the Lord Christ they are such as are much enlightned and know much concerning the way of righteousnesse concerning the Lord and Saviour Jesus Christ concerning his death and shedding of his pretious blood they doe for a time make shew to be washed and cleansed from the sinnes and pollutions of the world and to cast up all such unclean wayes like a filthy vomit and they make large profession of receiving the Commandements of God and walking in the wayes of righteousnesse and in respect of profession they seeme to be living trees and such as bring forth much fruit of knowledge obedience and righteousnesse and upon a profession of knowledge and holinesse they desire to joyn themselves with the Saints and are received by them into the fellowship of the body walking with them in the ordinances and worship of the House of God In a word they are very Saint-like in profession making a large confession of Jesus Christ professing themselves to bee the bought or redeemed ones of the Lord Christ But after some time having not the faith nor love of Christ within them having no root in themselves or having not the root of the matter in them in time of triall and through covetousnesse for the love of gain or of the wages of unrighteousnesse they turne from the holy commandement they forsake the wayes of truth and holinesse all their former fruit of righteousnesse love and obedience now withereth and they now appeare to be indeed rotten and dead trees whatsoever profession of life and fruitfulnesse they formerly made they now turn again like the Dog to their voâ—it like the sow that was washed â—o their wallowing in the mire of sin â—nd are like men that have forgotâ—en that they were once washed and â—urged as they once professed to be â—e from their old wayes of sinne â—nd uncleannesse they scarce remember what a profession of righteousnesse they once made but return with greedinesse to licke up their old â—omit and to wallow in the mire of â—nne again and whatsoever esteem â—hey did formerly professe to have â—f the grace of God they now make â—o other use of it but to encourage â—hem on in wayes of wickednesse â—nd though they did once walke like â—aints yet now they make it manifest before all men that they never had a Saints heart but were then inwardly dogs and swine even when they did outwardly walk like Saints Such a one in some respects was Judas of whom the Scripture saith he was guide to them that tooke Jesus Acts 1.16.17.18 In a word whereas they did once make a flourishing confession of Christ and diâ— once professe Christ to be their Lonâ— and Saviour and themselves to bâ— the Servants and redeemed ones oâ— Christ they do now deny him anâ— dishonour him and walk altogether contrary to the love and obedience of the Lord Christ And by reason 〈◊〉 these and such as these it hath beeâ— and is that the way of truth is evâ—â— spoken of And thus I have sheweâ— in what respects and under what câ—â—sideration these men are said to be thâ— bought or redeemed ones of the Loâ—â— Christ to wit not in truth and reaâ—ty as though it were indeed so bâ— in point of profession they did prâ—fesse themselves to be so And thoâ— whom the Lord doth teach to reâ— with understanding will easily understand in the perusall of this whole second chapter that which I have said herein is the very minde of God Hitherto also is agreeable many other Scriptures 2 Pet. 1.9 1 Tim. 4.1.2 and 3.4.5 Heb. 10.25 26 27 28.38.39 Acts 20.30 Jude 4. to the 20. And amongst the rest consider wearily that in Acts 20.30 Where Paul speaking to the Church of Ephesus he saith Of your own selves marke that expression Of your own selves Or from amongst your own company shall men arise speaking perverse things to draw away disciples after them And consider also that of Jude in verse 12. where he speaking of the same men of whom Peter speakes who deny the Lord Jesus as is manifest verse 4. he saith in the latter end of that verse They are trees whose fruit withereth without fruite twice dead plucked up by the roots that is In respect of their naturall estate as fallen in Adam they were dead
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
shall see his seed And again He shall see of the travell of his soule and shall be satisfied This is a glorious mystery Why did the Son of God suffer such child-bearing pangs Why did he undergoe such a painfull travell Was it not to bring forth a seed Was not this the very end It is therefore most certain that the very end of the death of Christ was to bring forth a seed to work a full redemption to save sinners that is * Esa 42.6.7 49.6 8 9. Acts 3.26 and 5.31 Rom. 11.26.27 Tit. 2.14 1 Pet. 2.24 and 2.18 1 Ioh. 3.5 and 4.9 to heale them of their blindnesse pride rebellion obstinacy to deliver them from the power of sinne and Satan to make them alive to bring them to God to enable them to beleeve in him unto remission of sinnes and to carry them on in beleeving by his power unto salvation This is the redemption and this the salvation which Christ came into the world to work This was the very end of his dying And I say further That as the Son of God did come into the world and suffered death for this very end so hee did not faile to fulfill the same For he was every way prepared to doe the work hee wanted neither willingnesse ability nor faithfulnesse to doe the work most perfectly Hence it is that the Scripture thus witnesseth of him Psa 82.19 Esa 63.1 I have laid help upon one that is MIGHTY And it is said of him He is mighty to save And Zacharias speaking of his power calleth him Aa born of Salvation ' which God hath raisen up for us Neither was his Willingnesse and faithfulnesse lesse then his power For he witnesseth himselfe Ioh. 4.34 Psal 40. My meaâ— is to doe the will of him that sent me and to finish his work And in another place he saith Lo I come in the volume of thy book it is written of mee I delight to doe thy will O my God And Esaias speaking of him Esa 53.10 Iohn 17.4 saith Hee did prrsper in the work which hee came to doe And to put all out of doubt Christ further witnesseth of himselfe I have finisted the work which thou gavest me to doe Now then if this was the very end of Christs comming into the world and of his suffering in the world To work a full perfect and eternall redemption and if hee did not faile to fulfill and finish this worke if hee did prosper in it for so the Scripture saith By his own blood hee entred in once into his Holy place having obtained eternall redemption men surely they are much mistaken who say that JESUS CHRIST died for all persons and that hee hath redeemed all persons Seeing that all those whom Christ hath redeemed he hath redeemed them with a perfect and everlasting redemption And this was the very end of his death or sufferings Fifthly Reconciliation Redemption Atonement Remission of sinnes Justification are in the Scripture sense one and the same fruit or benefit flowing from the death of CHRIST through faith in him and they are usually in the Scripture put one for another Let the Reader diligently consider these Scriptures Romans 5.8.9.10.11 Ephes 1.7 Colossians 1.14.21.22 2 Corinth 5.18.19 In which last place the Apostle saith All things are of God who hath reconciled us to himselfe by JESUS CHRIST And whereas â—hee saith in the twentieth verse We pray you in Christs stead bee reconciled unto God he meaneth Wee beseech you to beleeve in Jesus Christ unto reconciliation or remission of sinnes Neither are wee to understand this as though those to whom hee writes it were now enemies or unreconciled ones for it is against the scope and nature of the Epistle so to understand it for it is certaine he writes to them as beleevers in Christ such as were reconciled to God through faith in Christ But he here putteth them in minde that when they did formerly preach the Gospel to them they came to them as the Ambassadors of Christ with the Message of Christ beseeching them to beleeve in Christ Jesus unto reconciliation or remission of sinnes Now then if reconciliation redemption atonement remission of sinnes not imputing of sinnes justification bee in the Scripture sense one and the same fruit flowing from the death of Christ through faith in him and that it is usuall in the Scripture to put one for another as the understanding Reader may well perceive Then surely redemption atonement reconciliation by Christ is another thing then many took it for And it is most sure that Christ died for those onely who doe receive redemption reconciliation atonement remission of sins justification by Jesus Christ Thus through the grace and help of GOD I have finished what I intended in handling these things as also in declaring some Reasons from the Scriptures to prove that JESUS CHRIST did not shed his blood make an atonement or worke redemption for all persons And yet it is most certaine as I have before declared that there is a glorious Gospel according to the command of Christ to his Messengers to be preached by them to all nations Which Gospell he is about to cleare from all those mists of darknesse which doe yet be-dimme the splendor of it And then shall the glory of it shine forth so clearly in the mouth of his Messengers that many who sit in darknesse shall through the power of God in their Ministery be brought to the knowledge and faith of the Lord Jesus Who so is wise and shall observe these things even they shall understand the loving kindnesse of the Lord. FINIS