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
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
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
page 7. and the first answer page 8. In answer to which I shall briefly declare Answ what I conceive is the minde of Christ in these passages of his prayer and therein I shall discover the unsoundnesse of their interpretation thereof First those for whom he prayeth verses 6.11.15.17 are actuall believers such as were for the present called of God out of the world and given to Jesus Christ thus much he often times expresseth in his prayer Secondly those for whom he prayeth verses 20.21 22 23. are such as should afterwards that is from that time to the end of the world through the power of Christ in the ministry of the Gospel believe in him And whereas he saith in these verses That the world may believe He herein aimeth chiefly at the conversion of the Gentiles which he here calleth the world as they are else-where called in other Scriptures as standing in opposition to the Jewish Church And whereas he saith That the WORLD may believe He doth not leave the matter as uncertaine Neither doth this word may in this place signifie any such thing as that they may believe or they may not But the words do carry an undoubted certainty in them and signifie as much as that the world shall believe And so much he faith in the 20. verse I pray for them which shall believe in me through the word And whereas he saith That the world may believe that thou hast sent me we are to understand that according to the Scripture To believe that the Father hath sent Christ is really and truly to believe in Christ Thus much Christ teacheth us in Iohn 16.27 Where he thus witnesseth of his Disciples Ye have loved me and have believed that I came out from God And againe in this 7. chapter verse 8. They have knowne surely that I came out from thee and they have belived that thou didst send me he meaneth That the world may believe in him unto life everlasting And therefore he enlargeth himselfe in verse 23. where he saith That the world may know that thoâ— hast sent me and hast loved them aâ— thou hast loved me Againe take notice that this expression of Christ that the world may believe that thou hast sent me is an entire petition in it selfe and runeth thus Father I pray that the world may believe that thou hast senâ— me and hast loved them as thou hasâ— loved me And surely the Father diâ— heare and answer him in all things according to his prayer Lastly take notice that whereaâ— he saith in verse 9. I pray not for thâ— world and yet here in verses 21. and 23. he doth pray for the world Wâ— are to understand the world in thesâ— two places in a different sense By the world in verses 9. We are to understand such as live and walke and continue to live in ignorance disobedience and hatred against Christ These are called the world as standing in opposition to whom the Father calleth or draweth unto Jesus Christ agreeable to that in Iohn 15.18.19 And thus he prayeth not for the world but for those whom the Father giveth him out of the world verses 6.9 By the world in verses 21.23 we are to understand as I said before the Gentiles which had not yet the Gospel of Christ preached amongst them except some first fruits of them These are called the world in opposition to the Jewish Church as being an out-cast people hitherto And for the world hee here prayeth that they through the power of God in the preaching of the Gospel may be drawne to believe in Christ and enjoy the love of the Father in him What I have said concerning these passages of Christs prayer doth clearly discover their interpretation of the same to be unagreeable to the minde of Christ both darkening the matter and crossing the very end and power of Christs prayer For is there any such thing pointed at in Christs prayer verses 21.23 as that he onely prayeth as they say for the unity of the faithfull as meanes tending to cause the world to believe that his sufferings for all is of the same nature whether men believe it or not I will onely say thus much that there is not onely much darknesse in their own words but that they tend also to darken the words of the Lord Jesus Ninthly they say that the sufferings of Christ and his prayer for all is of equall extention as a meanes tending to cause them to believe and if they do not they are left without excuse This is the substance of the latter part of the first Answ page 8. I answer Answer first it is most true that whosoever heareth the Gospel of Christ and believeth not in him they have no cloake nor excuse for their sin Secondly It is a grosse mistake and contrary to the truth of Scripture to say that Christs sufferings and prayer are of equall extention for all Thirdly whereas they say that the sufferings and prayer of Christ for all are of equall extention as a meanes tending to canse them to believe and if they do not they are left without excuse This is to make the sufferings and prayer of Christ to be a weake meanes without power whereas they are mighty and powerfull for and unto all those who are concerned in them and not one shall faile to enjoy the uttermost benefit of them who according to the aboundant grace of God are concerned therein Tenthly they say we must distinguish redemption in respect of price and in respect of the end and application Now the price say they is payd for all This is the substance of the 26.27.28 lines of page 9. I answer I would know what difference they make betweene the payment of the price and the application of it If a ransome be payd is it not then applied What is payment but application So that in affirming the price is paid for all they affirm that it is applied for the benefit of all But if they say It is paid to the Father for all though all have not the benefit of it I answer It is a carnall and unrighteous distinction to say that the Father hath received the full payment of the price for those to whom he doth not powerfully apply the saving benefit of the same And what is this but to charge either weaknesse or unrighteousnesse upon the most righteous and mighty God as though he should receive the payment of the price or ransome at the hands of Christ for those to whom he will not or cannot powerfully apply the saving benefit of the same And as for the Scriptures they alledge Heb. 2 9. 1 Tim. 2.6 I have above in their proper places shewed the meaning of them And whereas they make such a difference between the giving of the price for men and to men I have already declared that the giving of the price for men and to men according to the Scripture signifieth the same thing Eleventhly they say although Faith 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
of God should taste death for every man But in the Greek they run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut gratia dei pro omnibus non proomni as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per omnia gustaret mortem that he by the grace of God should taste death for all Now before I close with the words themselves 1 Tim. 2â— 6 I shall first shew that this word all or every in Scripture is not alwayes taken generally for all persons in the world but somtimes it is to bee understood with a limitation according to the matter spoken of in each Scripture I will give a few instances for many Acts 2.44.45 They that believed sold their possessions and goods and parted them to all men as every man had need And in chapter 4.45 Distribution was made to every man according as he had neede that is to all or every one of the Disciples to all believers to all that were of the Church who had need of contribution Againe Acts 4.21 All men glorified God for that which was done that is All men in those parts All men that knew of it all them that dwelt in Jerusalem as is expressed in the 16. verse of the same chapter Againe Luke 16.16 The Kingdome of God is preached and every man presseth into it that is every man in whose heart the Lord stirreth up a holy violence every violent man as Matthew expresseth it chapt 11. verse 12. So also Heb. 8.11 All shall know me from the least to the greatest The judicious Reader will easily see that although the word all or every be expressed very generally in these Scriptures yet it is to be understoode with a limitation as in many other Scriptures also according to the matter which each Scripture speakes of Having promised this caution I will now close with the words themselves And before I declare what I conceive to be the meaning of them the clearing of the words by some reasons I will propound some reasons shewing why we cannot understand them according to their sense First I do not reade any where in Scripture that the death of Christ is called a tasting of death but sufferings bruisings woundings oppressings travellings of his soule and the like Secondly If we take the word tasting in this place for suffering then as I conceive there will be a needlesse repetition and much harshnesse in the words for then they will run thus to wit we see Iesus through the suffering of death crowned with glory and honour that he by the grace of God should suffer death minde now He suffered death that he should suffer death would not here be a needlesse repetition and much harshnesse Thirdly If we take the word tasting in this place for suffering of death then as I conceive it will follow that Christ underwent a second suffering of death to wit a suffering of death after he is crowned with glory and honour through that one and bitter suffering of death upon the crosse For the words run thus we see him through the suffering of death crowned with glory and honour that he should taste death If therefore by the tasting of death in this place we understand his suffering of death then it followes that he suffers death after he is crowned with glory and honour and this is so assur'd and false that every one will reject it Fourthly to come now to the true and naturall meaning of these words I conceive By his tasting death we are not to understand his suffering of death but an effect or fruit of his suffering of death and being crowned with glory And then we are to understand the words tasting death to be a sweetning or relishing of death a makeing of death tastefull savorie sweet usefull and gaynefull He tasted death that is he made it tastefull sweet and savory And so I say it is an effect of his suffering of death and being crowned with glory that is He through his suffering of death being crowned with glory hath according to the grace of God made death tastefull Although the word All in some Scriptures upon some occasions is to 〈◊〉 taken 〈◊〉 all persons froâ— first last yâ—â— in this 〈◊〉 Scriptureâ— it is to bâ— understood witâ— a limitatiâ— on according to the naturâ— and scopâ— of the place aâ— will be evident to the understanding Reader savorie and gainefull he hath taken out the sting and bitternesse thereof and made it sweet and wholsome And then by all in this place we are not to understand every person but those many Sons spoken of in the following verse even those whom he calls Brethren and Children to Christ in the 12 13 and 14 verses For or unto all these and every of these he by his sufferings glory hath made death tastefull savory he hath sweetned death and made it an entrance or passage unto glory for them all that as the Captain of their Salvation was made persect through sufferings so every one of them shall bee made perfect through sufferings also This I conceive is the true and naturall meaning of this Scripture and I am sure it is agreeable to other Scriptures And therefore death unto every one of Christs Brethren or Children is but a sleep a rest and a passing over as it were unto a more glorious condition which they shall enjoy with the Lord Jesus in the morning of the resurrection A third Scripture propounded by them to justifie their opinion The third Scripture is that in the 1 Tim. 2.6 The words are these following Who gave hiâ—â—self aransome for all to be testified in due time In which words as I conceive is held forth to us especially in four things First That the man Christ Jesus gave himself unto death for so we are to understand that expression he gave himself that is he gave himself unto death he gave his life he laid down his life And so it agreeth with the words of Christ in Matth. 20.28 and Mark 10.45 The Son of man came to give his life a ransome And this teacheth us the voluntary readinesse of Jesus Christ in giving himself freely to suffer death According to what he witnesseth of himself Iohn 10.18 No man taketh my life from me but I lay it down of my selfe Secondly as following upon the former The end and power of his death and that is expresly declared in these words He gave himselfe a ransome for all The death of Christ is of a ransoming redeeming saving power This is the power of it and this is the end of it Thirdly The application of it and that is implied and signified in the word for He gave himselfe a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omnibus 1 Tim. 2.6 Fourthly The reason of all this and that is To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a testimony in due time In our translation the words are read To be testified in due time But the former reading is more a reeable to the
text and so they are read in the old translation and in the margen also of our new translation Here also the greatest difficulty lyeth in the word all They say wee are here to understand it to bee spoken universally concerning persons that is All persons I say we are to understand it generally and under another consideration The words cleared by some reasons That we cannot understand it according to their sence I shall prove from three or four reasons in the words themselves and those depending upon them The first reason is taken from the consideration of the end and power of the death of Christ the death of Christ is of a ransoming redeeming saveing power This is the power of it and this is the end of it Thus he saith himselfe of himselfe Mat. 20.28 The Sonne of man came not to be ministred unto but to minister and to give his life a ransome for many Those for whom Christ died hee ransometh them from the power of Sathan to God from death to life from captivity to liberty from darknesse to light from sinne to grace by the power of his death So he saith by Peter Ye know that ye were not redeemed Pet. 1.8.19 or ransomed with â—orruptible things but with the precious blood of Christ as of a Lambe without blemish and without spot And so it is said Heb. 9.12 By the shedding of his own blood he hath obtained eternall redemption This is the end and power of the shedding of his bloud And so hee saith also in the 15. verse That by meanes of death for the redemption of the transgressions under the first Testament that is This is the end and power of his death to ransome and redeeme us from the transgressions which the first Testament could not redeem us from Now if this be the end and power of his death to ransome redeeme or save if all those for whom he died be ransomed redeemed and saved by the power of his death then by the word all in this place we cannot understand all persons The second reason is taken from the consideration of the nature and force of the word for in this place It signifieth in this place interest or propriety and carrieth the force of an application in it He gaue himself a ransome for all that is He gave himselfe to death for the redemption and salvation of all that is All shall be certainly ransomed redeemed and saved by the power of his death In Matth. 20.28 Christ saith of himselfe The Son of Man came to give his life a ransome for many And Chapter 26.28 This is my blood of the New Testament which is shed for many for the remission of sinnes And Luke 22.20 He saith This cup is the new Testament in my blood which is shed for you Who will not acknowledge with me that the word for in these Scriptures signifieth interest and propriety and carrieth the force of an application and communication in it that is Many shall certainly and powerfully perfectly be ransomed by the power of my death Many shall certainly and perfectly enjoy remission of all their sins by the shedding of my blood for them So in this place when he saith He gave himselfe a ransome for all It signifieth All shall be certainly ransomed redeemed and saved by the power of his death And therefore this cannot agree to all persons The third reason is taken from the mediation of Christ Those for whom Christ is the ransome he is for them the Mediator also This is manifest from the connexion of these words with the former There is one Mediatour betweene God and men the man Christ Iesus who gave himselfe a ransome for all Whence it is evident that for whomsoever Christ is a ransome he is for them a Mediatour also And indeed his Mediatourship dependeth yea inseperably dependeth upon his giving himselfe to be a ransome as is manifest Heb. 9.15 Now the efficacie of his Mediatorship is to apply unto the hearts and mindes of all those for whom he shed his blood all the grace blessings and promises of the new Covenant for of that he is the Mediatour He writes his lawes in their hearts calles them to God makes them his people gives them remission of sins and the promise of an eternall inheritance Heb 8.6.10.11.12 and 9.14.15 Thus the Mediatourship and ransome do agree in one and inseperably de depend on each other And therefore this cannot agree to all persons Fourthly Because the word all in the 4. verse which hath its dependance upon the 5. and 6. verses cannot be understood to be spoken concerning all personsâ— The words are these following Who will have all men to be saved and to come to the knowledge of the truth These words are rendred absolutely He will have all men to be saved It is not said All men may or might be saved but he will have all men to be saved Now the will of God is free absolute powerfull righteous and unchangeable whatsoever he doth will he performes allwayes with full power Whence I conclude that if by all men in this place we understand all persons then it will follow that all persons shall certainly powerfully and undoubted be saved because God doth so will it But this is unagreeable to the word of truth Therefore as by all men in this 4. verse we cannot understand all persons neither so can we understand the word all in verse 6. for they depend sweetly and inseparably upon one another But we are to understand it in both places under another consideration The naturall meaning of this Scripture It is observable in another case that the same thing which by Mark. 13.13 and Luke 21.17 is rendred All men is by Mat. 24.9 rendred All nations this explaining those according to the matter in hand that is by all in these places we are to understand all degrees of men but chiefly all nations or kindreds of men not of the Iewes onely but of the Gentiles also According to what is written Is he the God of the Iewes onely is he not also of the Gentiles yes of the Gentiles also Rom. 3.29 This interpretation of this place as it is agreeable to other Scriptures so to this Scripture it selfe also The which thing is evident from the 7. verse of this chapter for when it is said in the 6. verse He gave himselfe a ransome for all he saith in the next words Whereunto I am appointed a Preacher and an Apostle a Teacher of the Gentiles in faith and verity The grace of God by the death of Christ or by the giving of himselfe to be a ransome was now or at this time magnified and manifested unto all nations of the world and now God appointed or commanded his Servants to declare remission of sins and everlasting life to all nations of the world through faith in Christ And hence it is that the giving of himselfe a ransome for all is said to be a
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
shadowes of Christ extended no further then the Jewish nation who were the Church of God the Gentiles who were the World had no share in them But this Lamb of God by the price and power of his blood-shed taketh away the sinnes even of the world O glorious mystery Here is a Lamb indeed a Lamb by way of eminency the Lamb of God which redeemes this uncircumcised world this world without Christ without God without hope without priviledges without law without Ordinances And therefore John sets him out in this place with a note of attention admiration Behold the Lamb of God which taketh away the sinne of the world Mind it well and admire at it This indeed is that glorious mystery which is so much spoken of in the Scripture to wit That the Gentiles THE WORLD should obtain remission of sinnes and salvation by the death of Christ Ephes 2.11 12 13 14 15 16 17. and 3.5 6 7 8. 1 Tim. 3.16 Esai 11.10 and 42.1.6 Jer. 16.19 Mal. 1.11 Matth. 4.15 and 12.21 Luke 2.32 Acts 28. â—8 Rom. 15.8 9 10 11 12. Gal. 3.13 14. And this is that which the Jewes so much stumbled at and was so much enraged at to wit That the Gentiles the WORLD the uncircumcision the heathen a people without priviledges without Lawes and Ordinances should be accounted the people of God and obtain remission of sins and salvation by Jesus Christ Act. 22.21 22 23. 1 Thess 2.14 15 16. Neither is that necessary or warrantable that in the Scriptures above mentioned we should understand every person or every man and woman amongst the Genriles for it is very usuall in the Scripture to speak of the Gentiles indefinitely or generally and that in point of conversion and salvation when but a remnant or residue is understood I will give you two or three instances for many Matth. 12.18.21 Acts 10.45 and 11.1.18 and 13.48 and 14.27 and 15.3 conmpared with the 17. and 19 verses In the third verse he speaks of the conversion of the Gentiles indefinitly or generally and yet who knoweth not but that a certain remnant or residue is understood which also is evident from the 17 and 19. verses For there he applieth this conversion to a residue or remnant And the same is cleare also in the other Scriptures above mentioned And why should we wrangle with God or question the wisdome of the holy Spirit for speaking to us after such a manner Thus much for the clearing and opening of that place in John A sixt Scripture propounded by theÌ„ is John 3.16.17 The sixth Scripture For God so loved the world that he gave his onlybegotteÌ„ son that whosoever beleeveth on him should not perish but have everlasting life For God sent not his Son into the world to condemne the world but that the world through him might bee saved The greatest difficulty in this Scripture lieth also in the word World They say we are here to understand all persons or all men and women in the world In answer to which before I come to give the natural meaning of this Seripture I shall give two or three reasons from the words themselves compared with other Scriptures to cleare them from that corrupt sence which they put upon them First it is here said God so loved the world He loved the world yea he so loved the world Now I doe not finde any where in Scripture That God is said to love any and so to love them but we are to understand it to be spoken of his everlasting powerfull quickening drawing saving love in his Sonne I finde the Scripture plainly speaking to this purpose 1 John 4.9 In this was manifested the LOVE of God towards us And verse 10. Herein is LOVE not that wee LOVED God but that hee LOVED us And verse 11. Beloved if God SO LOVED us Rom. 5.8 But God commendeth his LOVE towards us So also Ephes 2.4.5 His great LOVE wherewith HE LOVED VS and 5.2 Christ also hath LOVED us Again Titus 3 4 5. The kindnesse and LOVE of God towards man appeared So also Rev. 1.5 He LOVED us and washed us from our sins in his own blood All which places and others of the like nature where mention is made of the love of God we are to understand to be spoken of the everlasting powerfull quickening pardoning saving LOVE of God in his Sonne as is manifest to such who read with understanding And as I said I doe not know any Scripture that speakes of the love of God to men in sending or giving Christ for them for this the thing in hand but wee are to understand it to bee spoken of the everlasting saving love of God to them And this leads me now to the second thing considerable in the words and that is He GAVE his onely begotten Sonne God so loved the world that he GAVE his only begotten Sonne Which words include in them his sending of him and delivering him up to death for that which in this verse is called giving is in the next verse called sending Now I do not read any where in Scripture that God is said to give send or deliver his Son unto death or that Christ is said so to give himseif for any but wee are to understand therein the everlasting blessednesse and salvation of those for whom God gave sent or delivered him unto death And this followes naturally and sweetly upon the former consideration to wit That Gods giving sending or delivering his Son unto death is a fruit flowing from the everlasting free rich saving love of God bringing salvation unto all those for whom God gave him When we â—ade in cripture â—f Gods â—iving â—ending or â—elivering is Sonne â—todeath â—r any we â—e therin 〈◊〉 underâ—â— and the â—â—ffednes 〈◊〉 salvatiâ—â— of those 〈◊〉 whom â—od gave â—nt ordeâ—ered 〈◊〉 untâ—ath this â—leâ—re â—m maâ—â— Scriâ—â—res The Scripture is abundant to cleare this Gal. 1.4 He GAVE himselfe for our sinnes that he might redeem us from this present evill world according to the will of God and our Father Thus Paul speaketh concerning himselfe Gal. 2.20 He loved me and GAVE himselfe for me And thus he speaketh also concerning the Church Ephes 5.25.26.27 Christ loved the Church and GAVE himselfe for it c. that is That which is now and shall be the Church of God sanctified and glorious it is so by vertue of Christs love and giving himselfe for it To the same purpose is that also in Titus 2.14 He GAVE himselfe for us that be might redeeme us from all iniquity and purifie unto himselfe a peculiar people zealous of good workes Hitherto also agreeth that in Iohn 3.17 God SENT not his Sonne into the world to condemne the world but that the world through him might be saved And againe Rom. 8.3 God SENT his owne Sonne in the likenesse of sinfull flesh that the righteousnesse of the Law might be fulfilled in us And verse 32 He that spared not his owne Sonne but DELIVERED
things are past away and God hath now wrought new things he hath given his own Son to die that is new and in the death of Christ hee hath reconciled the world to himselfe that is new also even such a thing as never before was in being untill the Son of God suffered in the flesh Thus I have with what brevity and plainnesse I could declared the time of which the holy Spirit here speakes of when he saith God was in Christ reconciling the world to himselfe that is when Christ suffered in the flesh when he died personally Then I say Then God was in Christ reconciling the world to himselfe Hence I conclude that by the world in this Scripture we can in no wise understand all persons or every person in the world from first to last The second reason for the clearing of the words from that corrupt sense is taken from the consideration of the Nature of this reconciliation which is here spoken of This reconciliation of the world unto himselfe is no other thing then the remission of all their sinnes through faith in Christ It is no lesse then making them the righteousnesse of God by Jesus Christ And therefore when he saith in this place That Cod was in Christ reconciling the world unto himselfe hee saith in the very next words not imputing their trespasses unto them Now according to this Scripture not to have sin imputed it is to be truly blessed And therefore the very same thing which David in the 32. Psalme calleth the not imputing of sinne Paul in Rom. call-leth the imputing of righteousnesse through faith in Christ. Rom. 4.11.22.23.24 Iames â—â— 23 And so farr as I know we never reade of the not imputing of sinne or the imputing of righteousnesse but onely through faith in Christ So that when it is said God imputed not their sins to them we understand that he imputed the righteousnesse of Christ to them through faith in him or that they were made righteous through faith in Christ And so it agreeth with that in the 21. verse where it is said He was made sin for us that we might be made the righteousnesse of God in him that is we who believe in Christ for he speakes of himselfe and other helievers are made the righteousnesse of God in him And thus God was in Christ that is in the death of Christ reconciling the world unto himselfe not imputing their trespasses unto them that is giving them the remission of all their sins and putting them into a condition of perfect righteousnesse and true blessednesse through faith in Christ Of this power indeede was the personal I death of the Son of God thus to reconcile the world unto God and this power of his death hath run along ever since in all ages in the ministry of the Gospel untill this time and so shall do untill this mystery of the Gospel be finished Now if the time and the nature of this reconciliation be well considered And if we rightly understand what the holy Spirit meaneth when he saith God was in Christ reconciling the world unto himselfe We can by no meanes understand the world in this place to signifie all persons or every person in the world from first to last But by world in this place we are to understand the Gentiles who by the power of the death of Christ and not untill then except some first fruits were reconciled to God through faith in him This then is the summe and meaning of thse words to wit God was in Christ that is in the death of Christ reconciling the world that is the Gentiles unto himselfe not imputing their trespasses unto them that is giving them remission of all their sins and putting them into a condition of perfect righteousnesse and true blessednesse through faith in Christ wrought in them by the power of God in the miâ—istry of reconciliation And thus as I conceive this Scripture agreeth most sweetly with that in Rom. 11.11.12.13 14 15. In which place the Gentiles are called the world as standing in opposition to Israel according to the flesh This world is said to be reconciled The time of this reconciliation is upon the stumbling of the Jewes at Jesus Christ crucified and the preaching of Jesus Christ crucified unto the Gentiles The nature of this reconciliation of the Gentiles is no lesse then salvation through faith in Christ all which the understanding Reader will finde out in the perusuall of this Scripture And thus the words of God do most sweetly accord with one another Thus much for this Scripture Another Scripture propounded by them is Heb. 9.26 The twelfth Scripture The words are these following But now once in the end of the world hath he appeared to put away sin by the sacrifice of himselfe â—he meaning of it The sum of which words is this to wit that Jesus Christ did appeare in the end of the world perfectly and powerfully to put away or take away sinne by that once giving of himselfe a sacrifice for sinne This indeede is a certaine truth but that he did so for all persons in the world from first to last this Scripture doth not affirme In the 28. verse it is said He was once offered to beare the sins of many that is perfectly and powerfully to take them away from them in respect of the merit and Lording power of them Therefore minde it whensoever you reade in Scripture that Christ doth beare sins take away sins or put away sins We are to understand no lesse then the perfect and powerfull takeing away of all sins both in respect of the merit and captivating power of them by the application of the vertue and power of his death unto them And I am sure this cannot be understood of all persons in the world I shall say no more concerning this Scripture because the words are cleare in themselves Another Scripture propounded by them is Luke 2.30.31 32. The thiâ— teenth Scripture The words are these following Mine eyes have seene thy salvation which thou hast prepared before the face of all people A light to lighten the Gentiles and the glory of thy people Israel By all people as it is expressed in the 31. verse they understand it seemes all persons or every person in the world from first to last But doubtlesse by all people The meaning of it we are to understand in this place all nations of people or kindreds of people as standing in opposition to one nation or kindred of people onely And those words in the 32. verse will cleare this interpretation for those which he calleth all people in the former verse he calleth the Gentiles and thy people Israel in this verse that is not thy people Israel onely but the people of the Gentiles also that is All nations of people whatsoever And it is usuall in the Scripture to mention all people when as all nations and not all persons is understood â— Read
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
according to the different estate of that people to whom they were to preach to wit Some of the Jewes had a more speciall hand in betraying and crucifying the Lord of life Now in preaching to these Their endeavour was to convince them that this Jesus whom they had crucified was indeed the Sonne of God the very Christ that holy and just one whom God had raised from the dead and set him at his owne right hand there expecting untill all his enemies be made his foot-stoole And they did further teach them That there was no way for them whereby to obtaine remission of sins and life everlasting but onely by this Iesus whom they had crucified and therefore they did earnestly exhort them to returne to him and believe in him for remission of sins that so they might never any more be remembred against them Acts 2.22 to 39. and chapter 3.13 to 20. and chap. 4.10.11.12 and chap. 5.29.30.31.32.33 and chap. 7.51 to 57. And thus Christ preached himselfe to Saul chapt 9.4.5 Saul Saul why persecutest thou me And he said who art thou Lord And he said I am Jesus marke that I am Iesus whom thou persecutest Whilst he is smiting of him to the earth he declareth himselfe to be a Iesus now ready to give him salvation in himselfe through faith in him Againe the generallity of the Iewes made their boast of their priviledges of the Law that they were circumcised they were Abrahams seed and God had made choyce of them above all other Nations of the earth to be a people to himselfe They were very zealous in the observations of the Law and trusted that in the enjoyment of the Priviledges in the performance of the workes and in the observations of the customes and ordinances of the Law they should obtaine righteousnesse before God for the Scripture saith they went about to establish their own righteousnesse that is they sought righteousnesse by the priviledges and workes of the Law Now in preaching to these they did endeavour to bring them off from that opinion which they had of these things and that confidence which they put in these things declaring to them with much power and boldnesse that there was no righteousnesse nor salvation to be obtained any other way but onely by the righteousnesse and grace of another to wit the Lord Iesus through faith in him And that by him all that believe are justified from all things from which they could not be justified by the Law of Meses Acts 13.38.39 agreeable to that Rom. 10.4 Againe There were some from amongst the Gentiles who did feare God that is they were worshippers of God they preached and gave much Almes and were very devout in their conversation Of this ranke was Cornelius and all his house Acts 10.1.2 Such were they also to whom Paul speakes Acts 13.16.26 Where you may observe that besides the men of Israel the Children of the stocke of Abraham he speakes to another sort of men amongst these who did feare God that is They did come together amongst the Iewes to worship God Such a one also as I conceive was Lydia before Paul did preach to her The Scripture saith Shee worshipped God And such a one was that Ethiopian Eunuch before Philip was sent to him He had beene at Ierusalem for to worship Now in preaching to these they did endeavour to bring them off not from the things themselves orderly to be done but from putting confidence in these things preaching remission of sinnes and salvation to them onely through faith in Christ that so they might not look for peace and reconciliation with God by these workes of righteousnesse which they did though in themselves good and needfull for other ends but onely by Iesus Christ and faith in him This is evident from all the forementioned Scriptures Acts 8.35 and 10.36 to 44. and 13.26 to 40. and 16.14 and 17.17 Againe There were some amongst the Gentiles who were eminent for wordly wisedome prudence and learning they were great disputers and men of great abilities These did glory much in their wisedome and learning and accounted of most men besides themselves to be but fooles and as for the preaching of Christ crucified that was but a foolish thing in their apprehension These are commonly in the Scriptures called Greeks or Grecians such as are wise These are those of whom Paul speakes 1. Cor. 1.19 to 30. Now in preaching to these or in disputing with them They did endeavour to beat them off from that opinion which they had of themselves and from that esteeme which they had of their wisedome learning and prudence teaching them that to know Iesus Christ and him crucified is the greatest wisedome and that all is nothing except they know Jesus Christ and believe in him Jer. 9.23.24 Acts 9.29 and 18.4.5 Rom. 1.14.15.16 Againe The generality of the Gentiles were people that were given to grosse Jdolatry and other great impieties These are in Scripture called Barbarians Scythians and such as are unwise For they were not eminent for wordly Wisedome and learning as the others were Now in preaching to these They did endeavour to convince them of the vanity and sinfulnesse of these practises exhorting them earnestly to forsake these vanities and to turne to the living and true God and to believe in his Sonne Jesus Christ whom they did endeavour to make knowne vnto them Acts 14.13 to 19. and 17.18 to the end and 26.27 to 24.1 Thes 1.5 to the end Thus we see That the Preachers of the Gospell of whom the Scriptures make mention in preaching to the World they did preach that one and the same Gospel in a divers manner or method according to the different estate of that people to whom they did declare the same But in all this we doe not find neither is it elsewhere found in the Scriptures that they did declare to them that Iesus Christ suffered for the sins of all persons But they did call upon them in the Name of Iesus Christ to turne to him to believe in him for remission of sinnes declaring to them that there is no way whereby men can obtaine salvation but onely through Iesus Christ and that by him whosoever believeth in him shall receive remission of sinnes and evelasting life What I have said herein is agreeable to the words of Christ in Luke 24.46.47 It behoved Christ to suffer and to rise from the dead the third day And that repentance and remission of sinnes should be preached in his Name among all Nations beginning at Jerusalem From whence we learne That to preach the Gospel to the World or to the men of the world it is to preach repentance and remission of sinnes to them in the Name of Iesus Christ Answ Now to preach repentance and remission of sins to the world in the Name of Christ it is to declare to them and to call upon them in the behalfe of Christ that they forsake and cast away all fleshly confidence superstitious
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
Psalm 67. throughout Rom. 15.11 Reade Psalm 67. throughout Rom. 15.11 In this place of Luke then I conceive the holy spirit doth teach us thus much to wit that the exceeding riches of the grace of God was now ready to be magnified and manifested to all nations of people not to Israel onely but to the Gentiles also in bringing light and salvation and glory to them by the death of Christ This is that which was foretold by the Prophet Esa 42.6.7 I will give thee for a Covenant of the people for a light of the Gentiles To open the blinde eyes to bring out the prisoners from the prison and them that sit in darknesse out of the prison house And chapter 49.6 And he said It is a light thing that thou shouldest be my servant to raise up the tribes of Iacob and to restore the dissolations of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation to the end of the earch This latter Scripture doth agree almost word for word with that place of Luke And this is the summe to wit That God formerly promised and hath now performed to magnifie and manifest the exceeding riches of his grace to all nations of people without any difference in bringing or giving light salvation and glory to them by the manifestation and suffering of Christ in the flesh The which mystery was not in being untill the time appointed of Christs personall manifestation and suffering in the flesh These things being well considered it will be manifest to the understanding Reader that it is a perverting and darking of this Scripture to conclude from hence that Jesus Christ died or suffered for the sins of all persons or every person from first to last Another Scripture propounded by them is â—he fourâ—centh â—cripture Iohn 11.50.51 52. The words are these following Ye consider not that it is expedient that one man should die for the people and that the whole nation perish not And this he spake not of himselfe but being high Priest that yeere he prophesied that Iesus should die for that nation And not for that nation onely but that he should gather together in one the children of God that were scattered abroad Wherefore they alledge this Scripture to justifie their opinion I know not I shall briefly discover what I conceive to be the minde of God in it â—he â—eaning of it The 51. and 52. verses do interpret the 50. â—ow myâ—â—eries in â—â—e words verse In which two verses there are two great mysteries declared by way of prophesie to wit First that Jesus Christ should die for all nations of people â—oth Jewes and Gentiles for when he saith in the 51. verse That he should die for that nation he meaneth the Jewish nation And when he saith in the following verse And not for that nation onely but that he should gather together in one the children of God that were scattered abroad he meaneth the outcast Gentiles for such a scattered dispersed outcast hopelesse people were they as I have before proved untill they were gathered to the Lord and into the fellowship of his body by the death of Christ And if any shall aske why they are here called the children of God I answer They are so called in this place as I conceive not according to what they were for present as though they were the children of God before they were gathered unto him by the power of the death of Christ but according to what they should be hereafter as a blessed fruite flowing from the power of the death of Christ And so we are to understand as I conceive those words of Christ in Iohn 10.15.16 and those of Paul Ephes 5.25 The second mystery declared in these words is the glorious saving power of the death of Christ for when he saith in the 51. verse That he should die for that nation he meaneth that he should save them that he should bring them to God that they perish not And the words following do teach so much for he there saith And not for that nation onely but that he should gather together in one the children of God that are scattered abroad The force of the words lyeth in that expression of gathering together whereby we are taught that such is the glorious and saving power of the death of Christ to gather together scattered and lost and out-cast ones And we are here further taught That to die for them and to gather them together in one is one and the same thing as is plaine by comparing the 51. and 52. verses together So that in the Scripture sense to die for them it is to save them it is to bring them to God it is to gather them from their scattered lost estate into an Estate of fellowship with God and one with another in him For it is impossible to separate betweene Christs dying for lost men and his gathering of lost men to God by the power of his death This Scripture being thus cleared is of sweet consideration but in no wise tending to justifie their opinion Two other Scriptures The two last Scriâ— tures propounded by them are Acts 13.47 Esa 46 9. I put both these together because in summe they are both one The one set down by way of prophesie the other by way of performance The words in Esaias are these following I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the Earth In the Acts the words are I have set thee to be a light of the Gentiles that thou shouldest be for salvation unto the ends of the Earth I shall briefly open the words and then it will appear how unfitly they urge them to justifie their opinion I have set thee or given thee speaking concerning Christ to be a light to or of the Gentiles that is Thou shalt be a light in them revealing in them and giving to them remission of sinnes salvation life everlasting through faith in Christ Thou shalt cause the light of the glorious Gospell of Christ to shine into their hearts I have before proved and so much is taught in the words now in hand that untill the death of Christ the Gentiles did wholly sit in darknesse being denied of God all those Lawes Ordinances Oracles Priviledges Miracles which the Jewes enjoyed by the appointment of God as so many meanes whereby Christ did gloriously for the time present shine forth among them But now â—om 5.15 as it is written To whom he was not spoken of they shall see and they that have not heard shall understand So that the people which sate in darknesse saw great light and unto them which sate in the region and shadow of death light did spring forth And whereas it is said in the next words That thou shouldest be for â—alvation unto the ends of the earth These words doe justifie the interpretation of the former