Answer to Granthams Book, Chapter 3
CHAP. III. An Anſwer to this Author's Letter to Mr. H. wherein this Author pretends to bring ſeveral places of Scripture for Ʋniverſal Redemption.
IT ſeems Mr. H. ſent a Paper of Verſes to this Author: He anſwereth theſe Verſes by a Letter, and with this very Humble and Civil Direction [To the Nameleſs and Nonſenſical Poet] indeed I have ſeen theſe Verſes, and truly, to ſpeak my Judgment of them, tho' this Author calls them Nonſenſical, yet they were written with great Judgment [excepting the Scriptures which this Author quotes, which are excellent in themſelves, however wreſted and miſtaken by Men;] I think there is more Truth and good Senſe in thoſe Verſes, than in all this Author's Book. 'Tis true, he that made thoſe Verſes did not ſhew himſelf to be a good Poet; but he ſhewed himſelf a knowing Chriſtian; and tho' I have known the Perſon many years, yet I could not have expected, that he could have framed ſo many ſolid Arguments againſt Univerſal Redemption; and if I had known before hand, that he would have written to this Author, I would have adviſed him to have written in Proſe, and not in Verſe. Good Poetry is one thing, and good Senſe is another.
Theſe Verſes were againſt Univerſal Redemption: This Author in Anſwer to this Letter brings ſeveral Scriptures for Univerſal Redemption which are now to be explained.
When the Papiſts bring for Tranſubſtantiation the words of our Saviour; This is my B dy: We deny Tranſubſtantiation, but we don't deny the words of our Saviour; but ſhew the meaning of the words to be otherwiſe than they underſtand them: So in dealing with this Author, we do not deny the Scripture; we hold, that Chriſt dyed for all, for every Man, for the whole World; that is, for all the Elect, for all Believers of all Nations, of all Ranks throughout the whole World; and we ſay no more is intended in any of thoſe Expreſſions, but that this Author, and thoſe that are of his Opinion, miſtake the meaning of the Scriptures.
Before I come to explain the Scriptures this Author brings for Univerſal Redemption:
1. Let it be conſidered. that the words [all] [every] [the World] [and the [whole World] do not always ſignify all Adam's Poſterity, but muſt be taken in a limited, reſtrained Senſe; yea, ſometimes but for a few, that there is nothing can be concluded from thoſe Expreſſions, but by conſidering the Subject matter ſpoken of, and the Circumſtances of the places of Scripture where thoſe Expreſſions are uſed.
1. As for example of the word [all] it is not always meant of all Adam's Poſterity, but ſometimes of but few Perſons, Pſal. 145.14. The Lord upholdeth all that fall: whereas Men fall into ſin and miſery; yea, the greateſt part of mankind into Hell it ſelf, and the Lord doth not prevent theſe things: The meaning is only, that thoſe that are upheld, and kept out of Sin and Miſery here, or Hell hereafter, he it is that upholds them; but this all that the Lord upholds, are indeed but a ſmall number in compariſon of thoſe that God doth not uphold. The Jews ſaid to John, chap. 3.26. He to whom thou bareſt witneſs, behold the ſame Baptizeth, and all Men come to him; when it was ſo few that came to Chriſt, ſo that John ſaith, verſ. 32. that no Man (comparatively) received his Teſtimony.
2. For that Expreſſion [every Man.] it is often to be taken in a limited reſtrained Senſe, Luk. 16.16. The Law and the Prophets were until John, ſince that time the Kingdom of God is preached, and every Man preſſeth into it: It was only ſome of all ſorts, and very few in compariſon of thoſe that were then living in the World, 1 Cor. 12.7. But the manifeſtation of the Spirit is given to every Man to profit withal; when indeed the manifeſtation of the Spirit there ſpoken of, the extraordinary gifts of the Spirit are given to few, very few; but the meaning is only, that to every one of thoſe to whom this Manifeſtation of the Spirit is given, it is, that they may profit others with it. Again, 1 Cor. 4.5. the Apoſtle ſpeaking of the Day of Judgment, ſaith, That then ſhall every Man have praiſe of God; which is meant only of every true Believer; for the greateſt part of Adam's Poſterity ſhall not then have praiſe of God, but have the Sentence of Eternal Damnation paſs againſt them.
3. As for the word [World] and [whole world] theſe Expreſſions are ſometimes taken too in a limited, reſtrained Senſe, John 12.19. The Phariſees therefore ſaid amongſt themſelves, Perceive ye how ye prevail nothing? Behold the World is gone after him: whereas it was but few, very few of Men then living in the World that went after Chriſt, and owned him in any Senſe, it was only of a few in that little Country of Judea that were there ſpoken of, Luk. 2.1. And it came to paſs in thoſe Days, that there went out a Decree from Caeſar Auguſtus, that all the World ſhould be taxed; it was but all the Jews, as ſome Expoſitors think; however it was but all that were ſubject to the Romans, which were far from being all Mankind then living in the World.
I might give many more Inſtances that the word, all, and every Man, the World, and all the World, are taken in a limited and reſtrained Senſe ſometimes; and that nothing can be collected rightly from ſuch Expreſſions, but as the Matter treated of, and the Circumſtances of the place ſhall require.
2. I would enquire in what Senſe we are to underſtand Chriſt's dying, that we may know what we diſpute about: Let us conſider,
1. Who it was that dyed for Sinners, and this may give light into this Controverſie, tho' it was only the Humane Nature of Chriſt that dyed, or was capable of dying; yet the Perſon was God, the fellow of the Lord of Hoſts: therefore God is ſaid to purchaſe the Church with his own Blood, Act. 20. 28. If Chriſt, indeed, had not been God by nature, then People might have had ſuch low, undervaluing thoughts of his Death, as that he might dye in vain as to ſome; yea, as to all he dyed for: But we that do believe he was God-man, cannot believe but that he will infallibly ſave all that he dyed for. Indeed, if we did not believe the Doctrine of the Trinity, and that Chriſt is the ſecond Perſon of the for ever bleſſed and glorious Trinity: and that he is the Son of God by Ineffable Eternal Generation, very God as the Father is; and that he took upon him Human Nature, that he might ſuffer the Puniſhment of our Sins, and redeem and ſave us; we would never contend about his Death, who he dyed for; becauſe, if he had not been the Brightneſs of the Father's Glory, and the expreſs Image of his Perſon, he could never, by himſelf, have purged away our Sins by the Sacrifice of himſelf. It is to be feared, that ſome Arminians are Socinians too: Antitrinitarians, as Michael Servetus was, of whom I ſhall ſpeak afterwards, if God permit. And indeed Arminianiſm prepares the way to Socinianiſm, if God does not graciouſly ſtop Men in the way of Errour. So that this I lay down as a Baſis and Foundation for an Enquiry who Chriſt dyed for; that all would conſider the Eminency, yea, the Infiniteneſs of the Perſon that dyed for us. It was he that was in the form of God, and thought it not robbery to be equal with God, tho' he took upon him the form of a Servant, and was found in faſhion as a Man, and was obedient to Death, even the Death of the Croſs, to redeem his Church. This was the greateſt wonder that ever was done in this World: It is the aſtoniſhment of Angels and Men to Eternity; and can any imagin, that God was manifeſt in the Fleſh, and dyed in vain for any for whoſe ſake he bare the Puniſhment of their Sins, and went through unutterable pain and ſuffering for their Redemption.
2. Let us conſider what is the ſenſe and meaning of Chriſt's dying for us; It is, that Chriſt dyed in our ſtead, as our Surety, and as a proper Sacrifice for our Sins. Chriſt dyed, not only for our good; as the Socinians ſpeak; but in our ſtead, as well as for our good: Our Iniquities were laid upon him, Iſai. 53.6. He bare our Sins in his own Body upon the Tree, 1 Pet. 2.23. He ſuffered for Sins, the Juſt for the Ʋnjuſt, 1 Pet. 3.18. for all the Sins whatſoever of them, for whom he dyed, Rom. 4. ult. Who was delivered for our Offences, and was raiſed again for our Juſtification. Thoſe for whom Chriſt dyed, he made an abſolute, perfect ſatisfaction for all their … yea, purchaſed Converting and Keeping Grace for them here, and Glory hereafter: He did not do the work of Mediator and Saviour by halves, He obtained Eternal Redemption for thoſe for whom he dyed, Heb. 9.12. he gave himſelf for thoſe for whom he dyed, to Merit and Purchaſe for them Faith, Repentance, Grace and Glory to be infallibly beſtowed upon them in the Lords appointed time and ſeaſon, 1 Pet. 1.18, 19. Titus 3.13, 14. as I ſhall endeavour to ſhew in a Chapter by it ſelf.
But as for this Author, and thoſe of his way, though they make a great noiſe about Chriſts dying for all Adams Poſterity: Yet they do really deny that Chriſt dyed for any Man or Woman in the World, in a true Scripture Senſe; that is, that Chriſt ſo dyed for any, as to make Satisfaction for all their Sins, and to purchaſe ſaving Grace here, and Glory hereafter, to be infallibly beſtowed upon their particular perſons; For they ſay that notwithſtanding Chriſts Death, there might not one Man or Woman in the World have been ſaved. The truth is, though ſome may mean well, and think they exalt Chriſt by the Doctrine of Univerſal Redemption: Yet they do debaſe and diſhonour Chriſt, and bring all at laſt to Mans Meriting his own Salvation.
1. I ſay that Arminians do Debaſe, Diſgrace, and Diſhonour Chriſt, and that Glorious, and for ever to be adored Redemption by him. They talk indeed of Univerſal Redemption by Chriſt, but indeed it is an Ʋniverſal, nothing in compariſon of that True, Perfect and Eternal Redemption that our Lord Jeſus Chriſt hath wrought for thoſe for whom he dyed; which ſhall infallibly bring them to Grace here, and Glory hereafter, as ſhall, God willing, be manifeſted afterwards.
2. I ſay that Arminians, (whether they do really intend it or no,) bring all at laſt to Man Meriting his own Salvation. For if God the Father did no more in Electing a particular perſon to Grace and Glory, and the Son of God in Redemption, and the Holy Ghoſt in infuſing a new Heart for thoſe that are Saved, than for thoſe that periſh for ever: Then thoſe that are Saved, it is by their own Merits, Worthineſs, Towardlineſs and Goodneſs above others; and ſo they are not Saved by meer Grace, not by any Special Diſcriminating Grace from the Father, Son and Holy Ghoſt to them; and ſo, whereas God hath ordered it ſo, that no Fleſh ſhould glory and boaſt in his preſence; Theſe lay a Foundation for pride and ſelf-conceit, and make poor proviſion for admiring free ſpecial Diſcriminating Grace here, and to Eternity in Heaven. Yea, one of the Arminians in anſwer to that queſtion, who maketh thee to differ? would not mince the matter as ſome others do: But boldly and roundly anſwered to the Apoſtles queſtion, I make my ſelf to differ.
Theſe things being premiſed, I ſhall now cloſe with you upon the Scriptures you bring, and ſhall make it manifeſt (if the Lord put in by his Spirit to give Light) they do not hold forth that Chriſt dyed for all Adams Poſterity.
1. The firſt you name is Hebrews 29. We ſee Jeſus made a little lower than the Angels, for the ſuffering of Death, Crowned with Glory and Honour, that he by the Grace of God ſhould taſt death for every Man.
This Scripture this Author cites in the firſt place, and Mr. J. C. in his Book called Redemption redeemed, counts this Text the fulleſt of all other places for Univerſal Redemption; but indeed 'tis a notable Text againſt it, and may give us much light how to underſtand the word [all,] and [every Man] and [the World] in other places of Scripture.
1. The Apoſtle ſhews what was the cauſe of Gods giving his Son to taſt Death for us, it was the grace of God; the for ever to be Adored grace of God, the exceeding Riches of his grace that ever was, or can be to thoſe perſons that God gave his Son to dye for.
2. He expreſſeth what Chriſt ſuffered for them in purſuance of Gods eternal and infinite grace to thoſe perſons whoſe Surety and Mediator he was, and that is ſet forth by taſting of Death for them; whereby is meant, the bitter Paſſion of Chriſt, ſuffering in his Soul and Body, to bear the Curſe of the Law; the Wrath of God due to their Sins, that ſo they might not bear it themſelves.
3. He ſhews who it was that Chriſt taſted Death for, this bitter Death; in the Greek it is [foreign] which, leſt any ſhould think is meant of all Adam's Poſterity, it is reſtrained by the Apoſtle himſelf; he ſhews it was only for the Elect: for it follows, v. 10. For it became him, for whom are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through Sufferings: So that the Apoſtle ſhews, that the all that Chriſt taſted Death for, are all the Sons that are to be brought to Glory: all that God hath Predeſtinated to the Adoption of Children, Chriſt taſted Death for all them, and only them.
Again, he ſhews who were intended by the all that Chriſt taſted Death for, by calling him, The Captain of their Salvation; that thoſe that Chriſt, as their Captain and Leader, would infallibly conduct to Salvation, v. 11. For both he that ſanctifieth, and they that are ſanctified are all of one: The all, and every one, that Chriſt taſted Death for, is reſtrained by the Apoſtle again, to all thoſe that are, or ſhall be ſanctified by the Blood and Spirit of the Lord Jeſus their Sanctifier, and in the end of v. 11. it is ſaid, For which cauſe he is not aſhamed to call them Brethren: and v. 12. I will declare thy Name unto my Brethren, in the midſt of the Church will I ſing Praiſe unto thee: So that the all that Chriſt taſted Death for, is all that he makes Believers, makes his Brethren, makes his Church; and v. 13. Behold, I and the Children which God hath given me: So that thoſe that Chriſt taſted Death for, is limited to thoſe that the Father hath given him, and are the Children of God by Faith in Jeſus Chriſt; ſuch as are given to Chriſt, to bring all of them, at laſt, to be actually the Children of God: So that all things conſidered, as I ſaid before, we have the Apoſtles example in enquiring into the true meaning of any Scripture that ſpeaks of Chriſt's dying for all, giving himſelf a Ranſom for all, his being a Propitiation for the Sins of the whole World: to reſtrain and limit ſuch Expreſſions to the Sons that were to be brought to Glory: to thoſe that Chriſt was to make Brethren: to thoſe that are, or ſhall be ſanctified by him, to his Church; to thoſe that were given him of the Father, to be certainly and infallibly brought to Glory.
2. The next place this Author bringeth for Univerſal Redemption, is, 1 John 2.2. Who is a Propitiation for our Sins; and not for ours only, but alſo for the Sins of the whole World. Now for the finding out the true meaning of this Scripture,
1. Obſerve, that this Epiſtle was written to the Jews, v. 7. Brethren, I write no new Commandment unto you, but an old Commandment, which ye had from the beginning: It was the Jews that had the Commandments of God; the ſum of which old Commandments was, Thou ſhalt love the Lord thy God with all thine Heart, and thy Neighbour, as thy ſelf, Matth. 22.37, 38, 39. As for the Gentiles, they had not the written Law committed to them, Pſal. 147.19, 20. He ſheweth his Word unto Jacob, his Statutes and his Judgments unto Iſrael; He hath not dealt ſo with any Nation; and as for his Judgments they have not known them.
2. Conſider, that when the time came, that the Lord would viſit the Gentiles, and that the Goſpel ſhould be preached unto them, it was expedient that there ſhould be ſuch Expreſſions uſed, that Chriſt was the Propitiation for the Sins of the whole World, not only to encourage the Gentiles to look after Chriſt, but alſo, in reſpect of the Jews, who did generally deſpiſe the other Nations of the World, and thought the Meſſiah was only for them; yea, for a time, the Jews that believed could hardly bear to hear of the calling of the Gentiles. Therefore the Apoſtle ſhews that Chriſt was not only a Propitiation for the Sins of Believers amongſt the Jews, but for the Believers amongſt the Gentiles throughout the whole World.
3. The word [Propitiation] will give light into the meaning of the place, and determine the true ſenſe and meaning of it; for what is it for Chriſt to be a Propitiation for our Sins? it is to make Satisfaction and Reconciliation for our Sins; an abſolute and perfect Satisfaction for all our Sins, to the Law and Juſtice of God; and this is laid up with the Faithfulneſs of the Father to be certainly and infallibly beſtowed upon us in the Lord's appointed time. Thoſe that Chriſt hath died for, he hath made ſuch an abſolute and eternal Satisfaction and Reconciliation for their Sins, for all their Sins, that they ſhall certainly be Called, Sanctified, and Eternally Saved: So that as Divines have obſerved the true ſenſe and meaning of this place before us, is the ſame with what we have, John 11.51, 52. And this ſpake he, not of himſelf; but being High-Priest that year, he propheſied, that Jeſus ſhould die for that Nation, (that is, the Nation of the Jews) and not for that Nation only, but that alſo he ſhould gather together in one, the Children of God that were ſcattered abroad: that is, the Elect amongſt the Gentiles throughout the whole World.
3. Then he cites, 1 Tim. 2.6.7. Who gave himſelf a Ranſom for all, to be teſtified in due time, whereunto I am ordained a Preacher, and an Apoſtle; (I ſpeak the truth and lie not) a Teacher of the Gentiles in Faith and Verity; for the underſtanding of this Scripture.
1. Conſider, that when the Apoſtle wrote this Epiſtle, the Magiſtrates were Gentiles, and not Jews; and they were generally wicked Perſecutors, whereupon the Profeſſors of the Goſpel through their Corruption and Weakneſs did many of them neglect to pray for them, but rather prayed againſt them: Now the Apoſtle puts them upon Prayer for theſe Magiſtrates, and ſhews them, that if God do not pleaſe to Convert them, yet he can ſo over-rule them, that they may live peaceable lives, and enjoy the liberty of God's Worſhip in their Dominions; yea, the Apoſtle goes further, he would have them pray for the Converſion of thoſe Wicked, Perſecuting Magiſtrates, and ſaith, v. 4. That God would have all Men to be ſaved, and to come unto the knowledge of the Truth. Some of all ſorts and ranks, ſome Kings and great ones, as well as mean People; and that for any thing they know, God will ſave, and bring to the knowledge of the Truth, thoſe Wicked Magiſtrates, that did then perſecute the Church; all thoſe that God will have to be ſaved, he will bring them to the knowledge of the Truth: He can eaſily do it, tho' for the preſent they be ignorant of the Truth, therefore he would have them pray, that God would convert them: and whereas ſome Profeſſors of the Goſpel then, were Jews, and were much alienated from the Gentiles, the Apoſtle would take off their Prejudice from thoſe Kings, and thoſe that were in Authority, becauſe they were Gentiles; and tells them, that there is but one Mediator between God and Man, and that he gave himſelf a Ranſom for all; that is, for all the Elect, whether Jews or Gentiles, and ſaith, I am a Preacher to the Gentiles; and God hath made me an Inſtrument in his Hands for the Converſion of many Gentiles; therefore why might not the Lord ſave, and bring to the knowledge of the Truth, theſe Kings and great Men, as well as others, if he pleaſes: and tho' great Men have great Spirits, high, proud Spirits many times, and ſay, Who is the Lord? yet the King's Heart is in the Hand of the Lord (as well as another Man's) and he turneth it as the Rivers of Water, which way ſoever he pleaſes, Prov. 21.1. therefore, v. 8. I will that Men lift up holy Hands without Wrath (for theſe Kings, and thoſe that are in Authority, tho' they be wicked Perſecutors for the preſent) and without doubting of God's Power to Convert them if he pleaſes. This Paraphraſe upon the words may give light into the true meaning of the place.
2. That which may put all out of doubt concerning the meaning of this place. Let it be conſidered, what it is for Chriſt to give himſelf a Ranſom for Men, [foreign] Chriſt's Ranſoming Souls was not like others Ranſoming: He gave his Life a Ranſom, Matth. 20.28. there never was ſuch a Ranſom as he gave; he that was God-man gave his Life a Ranſom for many, 'tis ſaid in that place of Matthew; for all, in this place to Timothy; both ſignify the ſame, the many that Chriſt gave himſelf a Ranſom for, are all the Elect Jews or Gentiles. This Ranſom that Chriſt gave, was an Infinite Ranſom, of infinite worth and value; it makes ſure and certain the diſcharge of all thoſe for whom he gave himſelf a Ranſom. When Men do well conſider of it, they will not ſo diſparage him, that was God-man, as to think that he gave himſelf a Ranſom for Men, and that yet they ſhould be Priſoners in Hell for ever. If Chriſt had only died as an Example, as the Socinians ſay, or for Mens good, ſome way or other, it had been another caſe: but Chriſt dying in the room and ſtead of Men, and giving himſelf a Ranſom for them, this Ranſom will do all for them to ſecure their Salvation: And as to Faith, Repentance, and Perſeverance in Grace, they all follow upon Chriſt's giving himſelf a Ranſom; for Chriſt would not give himſelf a Ranſom at random, at uncertainties, but made ſure to purchaſe ſuch inherent Grace for all thoſe that he gave himſelf to be a Ranſom, that they ſhall be effectually converted, adore this Grace that Chriſt, God-man, ſhould give himſelf a Ranſom for them, and love him, and live to him: So that, I ſay, the very conſideration, what it was for Chriſt, God-man, to give himſelf a Ranſom, is ſufficient to reſtrain, and limit the word all, to all the Elect, to all, and only them that ſhall be ſaved.
4. Then this Author brings, 2 Cor. 5.14.15. 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 again.
1. For the Explanation of this Text.
This Text ſpeaks only of Believers, the word all is reſtrained, and limited by the word [us,] thoſe that have believed in Chriſt, or ſhall hereafter believe in him to life everlaſting: for ſurely the love of Chriſt conſtraineth Believers only to love him, and to live unto him, the love of Chriſt hath no ſuch effect but upon Believers.
2. The Apoſtle ſhews, that they which live by Chriſt, they were by nature Children of Wrath, as well as others: All dead Men, as being under the Curſe of the Law, as well as others, and that Chriſt died for them, not only that they might be delivered from the Curſe of the Law, not only that they might live in that ſenſe, but that thoſe that are alive from the Law, as to Condemnation, ſhould not live to themſelves, but to him that died for them, as to Sanctification alſo: That is, that Chriſt intended and purchaſed for all thoſe, for whom he died, not only that they ſhould live, as to Juſtification, but as to Holineſs and Sanctification too; he procured both for them, and both ſhall be infallibly beſtowed upon them; ſo that the Apoſtle's meaning is, not only that the Love of Chriſt in dying for us, is a ſtrong Argument, why they that he dyed for, ſhould live, not to themſelves, but to him: But alſo, that Chriſt both intended and purchaſed this grace to be certainly confer'd upon them, that they ſhould be ſo Sanctified, that they ſhould not live to themſelves, but unto him that dyed for them, and roſe again, according to Titus 2.14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar People, Zealous of good works.
So that this Text duely conſidered, is a not able place againſt Ʋniverſal Redemption: For it holds forth, that all that Chriſt dyed for, he did not only intend and purchaſe that they ſhould be certainly and infallibly delivered from Condemnation, but that they ſhould alſo be ſure to be Sanctified, that they might live to Chriſt in Holineſs and Righteouſneſs.
5. This Author mentions the words of our Saviour. John 6.51. The Bread that I will give, is my Fleſh; Which I will give for the Life of the World: For the Explanation of this Text.
Conſider that our Saviour Preached but in that little Country the Land of Judea, and at firſt forbad his Diſciples to go and Preach amongſt the Gentiles. And the Jews to whom our Saviour ſpake theſe words, had a ſtrong conceit (as was hinted before) that the Meſſiah was for that Nation only: Therefore now the time drew near, that many of the Gentiles were to be Converted; our Saviour tells them, that he will give his Life for the World, not only for thoſe which the Father had given him amongſt the Jews, but amongſt the other Nations of the World: Amongſt whom many now were to be Converted, for this was a great Myſtery, that Chriſt was to be Preached unto the Gentiles, and be believed on in the World, 1 Tim. 3.15. for though there were many Propheſies of the Converſion of the Gentiles, yet they were little underſtood, and Epheſ. 3, 4, 5, 6. the Apoſtle ſaith that this was a Myſtery which in other Ages was not made known to the Sons of Men, (that is, not clearly made known) that the Gentiles ſhould be Fellow-Heirs of the ſame Body, and partakers of his promiſe in Chriſt by the Goſpel: And this is the reaſon why Chriſt ſaid that he gave his Life for the World, not that he gave his Life for all Adams poſterity, but for all that the Father had given him amongſt the Gentiles as well as Jews.
6. The next place this Author brings, is, 1 Tim. 4.10. for therefore we both labour and ſuffer reproach, becauſe we truſt in the living God, who is the Saviour of all Men, eſpecially of thoſe that believe: For Explanation of this place of Scripture, the Apoſtles went through great hazards and dangers in preaching the Goſpel, yet they went on in their work, truſting in the living God, who is the preſerver of Men, that is, the meaning of the Saviour of all Men. In this Text God doth afford wonderful outward preſervation to all Men in their callings, when he pleaſes; but he is the Saviour and Preſerver of Believers eſpecially, who are expoſed to more outward dangers from Enemies, than other Men are, and eſpecially Miniſters, they are in danger of Death often, yet God preſerves them from many and unknown dangers, until they have done their work, and ſerved their Generations according to the will of God. Therefore the Apoſtle and others of the Faithful, would truſt in the living God, they would leave all to Gods Providence, would not be afraid of any amazement, but go on in the way of their Duty; this is the meaning of the words, the Apoſtle is not here ſpeaking of Chriſt as Mediator, and of Spiritual and Eternal Salvation by him, but of the Providence of God, as the Preſerver of Men, of which Men in general have Experience, but Faithful Miniſters, and other Believers, eſpecially ſo far as God ſees fit.
7. Then this Author quotes, 1 Tim. 2, 3, 4. This is good and acceptable in the ſight of God our Saviour, who will have all Men to be ſaved, and to come unto the Knowledge of the Truth.
I have opened theſe words before, when I diſcuſſed, 1 Tim. 2.6. but to ſay a little more. The meaning of theſe words is, that God will have ſome of all Nations, ſome of all ranks, Princes as well as Subjects: Yea, though thoſe Princes and Magiſtrates be wicked Perſecutors, yet they may be ſaved, and come to the knowledge of the Truth: Therefore the Apoſtle would not have the profeſſors of the Goſpel exaſperated againſt them, as they are apt to be; but ſaith, it is good and acceptable in the ſight of God to pray for them, if perhaps God will give them Repentance, to the acknowledgment of the Truth, and they have Encouragement to pray; becauſe God will glorifie his free grace in Chriſt, in Converting and ſaving ſome of all Nations, and of all Ranks, and ſome that for a time make havock of the Church. If Men will not be content with this expoſition of the words, that by [all] is not meant all Adams Poſterity, but only ſome of all ſorts; It may be, that they think that all Adams Poſterity ſhall be ſaved, though they don't think fit to ſay ſo openly: For when it is ſaid, God would have all Men to be ſaved, to underſtand it of all individuals in the World, they muſt either ſay that God cannot do what he will, which is Blaſphemy, or elſe they muſt hold that all Adams Poſterity ſhall be ſaved, and indeed, Univerſal Redemption hath a tendency to that Opinion; but Men dare not ſay ſo, whatſoever they think, becauſe ſo many expreſs Texts of Scripture are againſt it: But if God would have all Adams Poſterity ſaved, and come to the Knowledge of the Truth, who could let it, for he doth whatſoever he pleaſes; his Counſel ſhall ſtand, and he will do all his pleaſure.
8. The next place is, 2 Pet. 3.9. The Lord is not ſlack concerning his promiſe, as ſome Men count ſlackneſs; but is long-ſuffering to us-ward, not willing that any ſhould Periſh, but that all ſhould come to Repentance.
For the underſtanding of this Text, let is be conſidered what is meant by that expreſſion, the Lord is not ſlack concerning his promiſe. By the promiſe is meant Chriſt's promiſe to come the ſecond time without Sin to Salvation, Heb. 9. laſt. Our Saviour at his firſt coming, had the Sins of his People to ſatisfie for, and he hath done that work, he hath offered one Sacrifice for Sin for ever; but he is to come the Second time without Sin to Salvation, without any Sin of his People to make atonement for, but then he ſhall come in all his glory: And when Chriſt who is our Life ſhall appear, his people ſhall appear with him in glory. But it might be ſaid, why is he ſo long before he comes, ſeeing that he hath promiſed to come the Second time? The Apoſtle anſwereth, that the Lord is not ſlack concerning his promiſe of coming, but there is a ſet appointed time for it; and there are yet of the Elect to be Converted, Gentiles and Jews, and the Lord is long-ſuffering to us ward; by the [us] is meant the Elect amongſt the Jews and Gentiles; not willing that any, that is, that any one of the Elect ſhould Periſh, but that [all] ſhould come to Repentance, that is, all the Elect. So that the meaning of the words is, that though the World be ſo full of Sin, yet Chriſt doth not come preſently to execute Judgment, until all the Elect are brought to Repentance, and then he will come in all his glory, all the Elect muſt be born, and born again before Chriſt comes to Judgment: He is not willing that any one of them ſhould Periſh, but that all of them ſhould come to Repentance.
9. Then we are to conſider, Acts 17.29, 30, 31. Foraſmuch then as we are the off-spring of God, we ought not to think that the God-head is like unto gold, or Silver, or Stone graven by Art, and Mans Device; and the times of this ignorance God winked at, but now commandeth all Men every where to Repent, becauſe he hath appointed a day, in the which, he will Judge the World in Righteouſneſs, by that Man whom he hath ordained; whereof he hath given aſſurance unto all Men, in that he hath raiſed him from the Dead.
To open this place a little, Paul Preached to the Men of Athens, who were greatly addicted to Idolatry: He ſhews them what a groſs conceit it was, and indeed contrary to the light of Nature, to think that the Godhead is like unto Gold, or Silver or Stone graven with Art and Mans Device: Yet he ſhews them that God had given up the Gentiles to this groſs Idolatry, as Rom. 1.21, 22, 23. and Acts 14.16. God had ſuffered all Nations to walk in their own ways, and here v. 30. the times of this Ignorance, God winked at; which muſt not be underſtood, as if God had not puniſhed them here, and in Hell, for their Idolatry and other Sins: But the meaning is, that God let them alone to walk in their Blindneſs and Ignorance. Gods Election then ran chiefly, and almoſt wholly amongſt the Jews, but [now] that Gods Election runneth among the Gentiles: Now the time is come to viſit the Gentiles, to take out of them a People for his Name, he commandeth Men every where, in all Nations where we his Miniſters come, to repent of their Idolatries, and other Sins in a more eſpecial manner, than ever he did before, that Men turn from Idols to ſerve the living God; and this is a notable ſtartling Argument to move them to Repent, and turn to God: For there is a Terrible Day of Judgment to come, when God will Judge the World in Righteouſneſs by that Man [Chriſt,] whom he hath ordained to be Judge of the quick and the dead.
What is this to Chriſts dying for all Adams Poſterity but againſt it? For we ſee there how God ſuffered the Nations to walk in their Idolatrous courſes, and did not ſend any to Preach the way of Salvation to them: And whereas [now] God commanded Men to Repent by the Preaching of the Apoſtles; this was to bring in the Elect among the Gentiles, and obſerve, that as to the Elect, the Lord doth not only command them to Repent, by the Preaching of his Miniſters, but gives them Repentance it ſelf by his Spirit.
10. The next place is, Rom. 5.18. As by the Offence of one Judgment came upon all Men to Condemnation, even ſo by the Righteouſneſs of one, the free gift came upon all Men unto juſtification of Life.
For the underſtanding of this Text.
1. Conſider that the firſt Man Adam, and the ſecond Man the Lord from Heaven were both publick perſons. The firſt Adam ſtood in the room of his Seed: The ſecond Adam in the room of his Seed.
2. Conſider that the Apoſtles ſcope in this Text and Context, is not at all to compare the two Adams as to the number of their Seed, as if Chriſts Seed were equal in number with the firſt Adams Seed; but the Apoſtles intent is only to compare the Power and Influence of the firſt Adams ſin, to bring Condemnation upon all his Seed, with the power, Efficacy and Vertue, of the Second Adams Righteouſneſs, to bring the juſtification of Life: And to that end, the Apoſtle ſhews that the firſt Adam by one ſin, by one offence, brought his Seed into a State of Condemnation: And the Second Adam by his Active and Paſſive Obedience, did take away for his Seed, not only the Sin that came upon them by the firſt Adam, but their many Offences committed in their own perſons, v. 16. So that, let it be well obſerved, the ſcope of the Apoſtle is to ſhew, that as Death and ondemnation came inevitably upon all the firſt Adams Poſterity by his fall, ſo ſhall the free gift of Righteouſneſs come infallibly upon all in whoſe room and ſtoad Chriſt dyed, as their ſecond Adam, their Surety and Mediator. The firſt Adams [all,] was all Mankind, the ſecond Adams [all] was all the Elect, and moſt certainly and infallibly, ſhall both Juſtification and Sanctification come upon all Chriſts Seed, whoſe publick perſon he was, all for whom he obeyed the Law, and bare the Curſe of it. So that tho' every ordinary reader may not be able to take up the right ſenſe of this place, the Apoſtles ſcope is, that as Death came in by one publick perſon, ſo Life and Salvation came in by another publick perſon: And that the Lord Jeſus will infallibly juſtifie, and ſave his [all] for whom he undertook, and dyed as their Head Repreſentative, ſecond Adam, Surety and Mediator. This Text and Context rightly underſtood, throws down the conceit of Univerſal Redemption to the ground.
11. then the Author puts two Scriptures together, but nothing to the purpoſe, 1 Cor. 15.22. For as in Adam all dye, even ſo in Chriſt ſhall all be made alive: And John 5.29. They that have done good unto the Reſurrection of Life, and they that have done evil unto the Reſurrection of Damnation.
As to the firſt Text. As in Adam all dye, ſo in Chriſt ſhall all be made alive: The Apoſtle there is ſpeaking of the Reſurrection of the Body; and though all ſhall be raiſed up at the ſecond coming of Chriſt, yet in this 22 v. and the next, the Apoſtle is ſpeaking only of the Reſurrection of the Bodies of the Saints: He firſt ſhews how Man came to be liable to natural Death, and ſaith, in Adam all dye; by his ſin and fall, Man came to be liable to natural Death, as it was penal indeed, not only natural, but ſpiritual, and liableneſs to Eternal Death came upon us by Adam. But the Apoſtle here is ſpeaking only of Natural Death; well, ſaith the Apoſtle, in Chriſt ſhall all be made alive: But ſaith he in the next Verſe, every one in his own order, Chriſt the firſt Fruits, and afterward they that are Chriſts at his Coming. Chriſt the Head of the Church; He was the firſt that roſe from the dead by his own power, as he was God, and he was the chief, the moſt excellent perſon that ever was, or ſhall be raiſed from the Dead; and then he ſaith, that they that are Chriſts, they ſhall be raiſed at his coming, as Chriſt the Head, is raiſed from the Dead: So they that are Chriſts, all that are the Members of his Myſtical Body, they ſhall be raiſed at his ſecond coming: And the other Text John 5.29. ſhews, that as Believers ſhall be raiſed at the laſt day, that they may be glorified not only in their Souls, but in their Bodies too: So the wicked they ſhall be raiſed too at the day of Judgment, that in their Bodies as well as in their Souls, they may be puniſhed for ever. I wonder that this Author ſhould ſo much as name theſe two Texts for Univerſal Redemption.
12. The next place is, 2 Pet. 2.1. But there were falſe Prophets alſo among the People, even as there ſhall be falſe Teachers among you, who privily ſhall bring in Damnable Hereſies, even denying the Lord that bought them, and bring upon themſelves ſwift Deſtruction. As to this place,
1. Tis very conſiderable, what is ſaid by the Learned Dr. Ames, for the underſtanding of theſe words, that is, that the word [foreign] here uſed, is not wont to be applyed to the Son; but appropriated to the Father, and that [foreign] is conſtantly given to the Son, the Lord Chriſt: And ſo he Explains it by Deut. 32.6. Is not he thy Father, that has bought thee? Hath he not made thee, and eſtabliſhed thee? So that the words may be underſtood of God as Creator, and common Benefactor that had bought them by outward and common Mercies, as he is ſaid to ahve bought Iſrael of old: Others take notice, that the word [foreign] which we tranſlate bought, doth often ſignify Freeing, making Free; ſo that theſe falſe Teachers might be ſaid, by the power of common Enlightning, to be made free from many groſs Errors, and groſs Sins for a time; and yet afterwards, were entangled in vile Doctrines and Practices, and returned with the Dog to the Vomit: This Expoſition will ſtand very well.
2. But if their being bought, ſhould be underſtood of their being bought by Chriſt, then the meaning is only this, That theſe Apoſtates once thought, that Chriſt had bought them, as well as others, and the Brethren in the Judgment of Charity thought them to be ſuch too, as Chriſt had redeemed: But if Chriſt had indeed bought them by the ineſtimable and infinite price of his Blood, who is God as well as Man; he would either have kept them out of thoſe vile Hereſies and Practices they fell into, or would, after their fall, have renewed them again to Repentance; for Chriſt, God-man, is able to get and keep what he hath bought with his precious Blood, and will certainly and infallibly do it.
13. Then for Rom. 2.16. In the day when God ſhall judge the Secrets of Men by Jeſus Chriſt according to my Goſpel.
The Scope of the Apoſtle in that place, is to ſhew the different degrees of Light and Knowledge the Jews and Gentiles had, and that they ſhould be judged accordingly. The generality of the Gentiles had only the dim light of Nature, which yet did reveal ſome things unto them, as that there was a God, that Parents were to be honoured, and that they ought to be kind and juſt one to another, and the like: But the Jews had the written Law, which declared more of the Will of God to them: Now the Apoſtle ſheweth, v. 12. That as many as have ſinned without Law, that is, that never had the written Law, they ſhall periſh without Law; that is, they ſhall not be judged and condemned for breaking the written Law that was given by God to Moſes; but they ſhall be judged and condemned for ſinning againſt the Light of Nature: But whereas it might be objected, How could they be guilty of Sin, who never had the Written Law? the Apoſtle anſwers, v. 14. That the Gentiles which have not the (Written) Law, do by nature the things contained in the Law: Theſe (ſaith he) having not the Law, are a Law unto themſelves: that is, in ſome few things they have the Light of Nature to be a Law, and Light to them: This the Apoſtle ſets forth yet further, v. 15. which ſhews the work of the Law written in their Hearts; that is, that tho' they had not that Supernatural Writing of God's Law promiſed to the Elect, in the Covenant of Grace, yet they have a Natural Writing of the Law in their Hearts, in ſome few Particulars (as was ſaid before) and the Apoſtle gives this Demonſtration of it, that theſe Gentiles have ſome knowledge of Good and Evil; becauſe their Conſciences ſometimes accuſe them, and bear witneſs againſt them; and ſometimes their Conſciences excuſe them as to ſome Acts; but the Apoſtle ſhews, that their Conſciences will more fully accuſe them in the Day of Judgment; ſo that they ſhall have nothing to ſay, why they ſhould not have the Sentence of Condemnation paſs againſt them: Then the Apoſtle ſhews, that God will judge the World by Jeſus Chriſt at the laſt Day, according to my Goſpel; that is, according to the Doctrine that I Preach: This Doctrine Paul preached upon all occaſions, that God would judge the World by that Man [Chriſt] whom he had ordained: This ſhort Paraphraſe may give light into this Context; I wonder that any ſhould bring this place for Univerſal Redemption.
14. Another place he brings, Coloſſ 1.23. If ye continue in the Faith, grounded and ſettled, and be not moved away from the hope of the Goſpel, which ye have heard, and which was preached to every Creature which is under Heaven.
The ſcope of the Apoſtle is to ſhew, that according as Chriſt had commanded, the Apoſtles had preached the Goſpel all over, to every Man and Woman to whom God gave them Opportunity, but the Goſpel had not been generally preached before to all Nations; nor hath it been ſo generally preached ſince the Apoſtles time: But in oppoſition to Judea, the Goſpel was preached all over, it was not confined to Judea: Not that the Apoſtles, or any other, did at that extraordinary time preach the Goſpel to every individual perſon then in the World, but to a great number then in all Nations then known: Surely there were not then Preachers enough to go to every Town; but the time being come to call the Elect amongſt the Gentiles, the Lord ordered ſo much Preaching every where, as ſhould be ſufficient to bring thoſe to believe who were ordained unto Life. Chriſt being preached to a Nation, or a Town, is no proof that Chriſt died for all that Nation or Town, but when the Lord orders by his Providence, that the Preaching of the Goſpel is ſent to a place, it is a ſign that there are ſome Elect, and ranſomed People there, whom the Lord will call out of Darkneſs into his marvellous Light.
15. I ſhould have named one Text before, that this Author ſets down, and that is, John 3.17, 18. God ſent not his Son into the World, to condemn the World, but that the World through him might be ſaved: He that believeth on him is not condemned; but he that believeth not is condemned already, becauſe he hath not believed in the Name of the only begotten Son of God: For the underſtanding of this Scripture, we muſt obſerve, that our Saviour ſpeaks theſe words to the Jews, and they had an Opinion, that the Meſſiah was to come only for them: They looked for the Meſſiah to come as ſome great Monarch to tread down all the other Nations of the World, and to ſet up the Jews in a glorious Eſtate, as to outward Dominion. The generality of the Jews were ſo blinded, that they did not look for the Meſſiah as a Spiritual Saviour, but as one that ſhould deſtroy the Nations of the World by outward force: therefore our Saviour tells them, that he was not ſent now, at his firſt coming, to deſtroy, judge, and condemn any; but he was ſent to ſave the Elect, not only amongſt the Jews, but amongſt the Gentiles throughout the whole World, and that whoſoever believeth on him, whether he be a Jew by nature, or a ſinner of the Gentiles, is not condemned, but he that believeth not for the preſent, nor hereafter, is condemned already, viz. by the Sentence of the Law, Gal. 3.10. under which Sentence of Condemnation he muſt abide, becauſe he hath not believed on the Son of God, which is the only way and means to deliver any from the Sentence of Condemnation, which the Law hath paſſed upon them.
16. Micah 6.8. He hath ſhewed thee, O Man, what is good, &c.
God ſheweth to all Men, by the light of Nature, ſomething of what is Morally good, ſomething of what God, as Creator, requireth of them; and to the Jews, the Houſe of Iſrael, to whom thoſe words are ſpoken, as is plain to be ſeen in that Chapter, God did ſhew to them more of his Mind and Will, what he commanded and required of them; what is this for Chriſt's dying for all Adam's Poſterity?
17. Then he quotes Pſalm 103.8. The Lord is Gracious and full of Compaſſion, and of great Mercy: 'Tis certain, that the Lord is Gracious, and full of Compaſſion, and of great Mercy: But he hath Mercy on whom he will have Mercy, and whom he will he hardeneth, Rom. 9.18. The Grace and Mercy of God is to be adored for ever, that he ſaves any that have ſinned againſt him: Sinning againſt the Divine Majeſty is ſo hemous, that God's Grace and Mercy is unconceivable in ſaving any, tho' it had been much fewer perſons than he doth ſave; and his holy Juſtice is to be adored for ever in puniſhing ſo many with Eternal Damnation for Sin: There is ſuch infinite Mercy in God, that he could have pardoned all the Angels that ſinned; and could have ſaved all Adam's Poſterity if he had pleaſed; there might have been no Hell, no place of Torment for Devils or Men, if he had pleaſed, there might have been no place but Heaven for all the Angels, and all the Children of Men to ſing Halelujahs to Eternity; but we muſt not order what God ſhall do, how he ſhall exert and put forth his Attribute of Mercy: O that there were more Reverence of the Divine Majeſty, more holy trembling before him, more wondring that he ſhould ſhew Mercy to any, and eſpecially to our ſelves! for he hath his Glory not only in them that are ſaved, but in them that periſh: In them that are ſaved he hath the Glory of his Grace, and in them that periſh, he hath the Glory of his Juſtice.
18. Pſalm 145.9. The Lord is good to all, and his tender Mercies are over all his Works. I anſwer:
1. God is good to all, as a Creator, during the Day of his Patience and Long-ſuffering; and what Mercies he affords may be called Tender Mercies, conſidering our Vileneſs and Sinfulneſs, who deſerve every moment to be caſt into Hell. We are to adore the common Bounty of God to all, in his Patience and Long-ſuffering for a time in this World.
2. This place of Scripture may be applied to the Saints only; for it follows, All thy Works ſhall praiſe thee, O Lord, and thy Saints ſhall bleſs thee: They ſhall ſpeak of the Glory of thy Kingdom, and talk of thy Power, v. 10, 11. So I ſay the words may be underſtood, that the Pſalmiſt is ſpeaking of Gods being good, in an eſpecial manner, to all thoſe whom he makes his People, and that his tender Mercies are over them; over all the Saints, who are the Works of his Hands, in an eſpecial manner, that are made new Creatures by him, his new Creation in Chriſt, Epheſ. 2.10.
3. Take [all] for all Mankind, 'tis certain that the Lord is not pleaſed to ſhew them ſuch Goodneſs and tender Mercy, as to give them a new Heart, ſo as to take away the Heart of Stone, and to give them a Heart of Fleſh, and ſave them for ever; which he could eaſily have done, if he had pleaſed; and the more are they beholden to his, for ever to be adored, Grace, to whom he is ſo good towards, whom he ſheweth ſuch tender Mercy, as to take away, and remove all Mountains of Guilt and Rebellion that ſtand in the way to hinder their Eternal Salvation.
Thus I have explained thoſe Scriptures this Author brings for Univerſal Redemption, which, indeed, intend no ſuch thing: If the Lord be not pleaſed to give us light into the meaning of Scripture, we ſhall father our Errours and Miſtakes upon the word of God; we muſt compare Scripture with Scripture; we muſt bring a humble Mind to the ſtudy of the Scriptures: We muſt pray continually to the Father of Lights, and of Spirits, that he would lead us into all Truth: We muſt not interpret any Scripture, ſo as to derogate from the Perfection of the Divine Attributes; we muſt not interpret any Scripture, ſo as to derogate from the Infinite and Eternal Vertue and Merit of our Saviour's Death; 'tis always new, and of Infinite Efficacy, for all he died for, to Eternity,
Then it follows in this Author, By theſe Authorities I teach, that Chriſt died for all.
I anſwer, that ſo do others that you oppoſe, they teach that Chriſt died for all, that is, all the Elect, all that the Father hath given him, all that believe and truſt in him; but if you teach that Chriſt died for all Adam's Poſterity, you teach you know not what.
I pray conſider, that when our Lord and Saviour died as a Surety and Mediator, it was near four thouſand years from the Creation, and there were multitudes then in the Priſon of Hell, from whence there is no Redemption; and do you think that Chriſt, God-man, died upon the Croſs, and bare ſuch unutterable Dolour for them, to redeem them that were then in Hell?
There was reaſon, indeed, that Chriſt ſhould die for thoſe Saints that were in Heaven before he died, becauſe they were pardoned and ſaved, upon the account of his having undertaken, as Surety for them, to make ſatisfaction to the Juſtice of God for their Sins, Heb. 9.15. And for this cauſe he is the Mediator of the New Teſtament, that by means of death, for the Redemption of the Tranſgreſſions that were under the firſt Teſtament, they which were called might receive the Promiſe of the Eternal Inheritance. The Father truſted Chriſt, (as we may expreſs it) upon his Covenant, and undertaking, as Surety, to make ſatisfaction to Juſtice; and ſo he pardoned and ſaved the Saints of the Old Teſtament before Chriſt actually died for them: And as for the Elect that were then living, and were to live afterwards in their Generations, Chriſt truſted the Father with the Payment and Satisfaction he made for them by his Death, that they ſhould have the benefit of his Death in due time beſtowed upon them: It ſounds well enough in the Ears of Chriſtians, that Chriſt was but once to offer himſelf a Sacrifice, and that therefore when he died, he bore the Sins of the Saints in Heaven, becauſe they came there upon the account of his Covenant and Undertaking with the Father, that he would, in the fulneſs of time, take upon him Humane Nature, and would, as their Surety, make Satisfaction for their Sins: But ſurely it will ſound very harſhly in the Ears of all Chriſtians, that Chriſt, Godman, ſhould ſweat drops of Blood, and die, bearing the Curſe of the Law for them, who were then in Hell when he died; except Arminians think that the damned in Hell ſhall be ſaved at laſt. Indeed, ſome paſſages of thoſe of that Judgment, have a tendency to ſuch an Opinion; but ſuch Doctrine is contrary to many places of Scripture, Matth. 25.41. and the laſt Verſe, 2 Theſſ. 1.9.
Then this Author goes on, Sir, ſhew me, if you can, where the Scripture ſaith, that Chriſt, died but for ſome only, not for all.
I anſwer, this is but ſtrife of words; Chriſt did not die only for ſome of the Elect, but for all the Elect, but he died not for all Adam's Poſterity, as hath been ſufficiently demonſtrated.
He goes on, and ſaith to this perſon, Seeing you think that Chriſt died but for ſome, ſhew me ſufficient teſtimony from the Scripture, that he died for your ſelf.
I pray, what Call hath this Author to put this Perſon upon declaring to him ſufficient Teſtimony that Chriſt died for him? and what is this to the purpoſe, if this perſon had not yet attained what Paul ſaith, Gal. 2.20. He loved me, and gave himſelf for me. But I hope this Perſon hath a comfortable aſſurance, that Chriſt died for him: Chriſt died for all Believers; and if he finds upon Self-examination, that he is in the Faith, and Chriſt lives in him; he may conclude, that Chriſt died for him: But why he ſhould give this Author ſufficient Teſtimony of his Faith I know not: It may be, ſome will ſay, this is but a hectoring, boyſterous way of dealing.
The Author concludes his Letter, ſaying to this Perſon [Name one in this great City for whom Chriſt died not:] What is this to the purpoſe, to prove Univerſal Redemption? Tho' Chriſt did not die for all Adam's Poſterity; and tho' there be in this City, many ignorant and prophane People; yet it would be preſumption to ſay of any particular perſon in this City, yea, in the whole World, that Chriſt did not die for that Perſon; except one knew that the Perſon had committed the ſin againſt the Holy Ghoſt, which is a ſin which few are guilty of; and for ſuch we are not to pray for them, 1 John 5.16. but for any other particular perſon, tho' for the preſent he be never ſo ignorant of God, and abound in Tranſgreſſions, who can ſay, but that this perſon may be one of thoſe that God hath ordained to Eternal Life, and that Chriſt hath died for? and therefore we are to exhort them to Repentance, and pray for them, and if it be ſo, that they be ſuch as God hath choſen to Salvation, and that Chriſt hath dyed for them, the Lord will at one time or other before they dye, turn them from Darkneſs unto Light: Deliver them from the Power of Darkneſs, and Tranſlate them into the Kingdom of his dear Son.