The Universalist Examined and Convicted, Chapter 8
CHAP. VIII. Of the joynt mention of Creation, and Redemption by Christ.
HIs ſcope in this Chapter, is to prove his Aſſertion by the joynt mention of Creation and Redemption, thence inferring they are of equall extent, becauſe mentioned together, and thus urgeth, [His great love appeareth to mankind, in that when Adam loſt himſelfe, and all mankind, &c. He would not ſuffer him to periſh in his death, &c. but would worke a recovery for him what ever it coſt him.] Thus in the beginning of the Goſpell he puts in this, [All things were Created by him, and that light was the life of men; what can be leſſe ſeene than this,
1. That God made the Creatures for man, yea ſo loved him that though he was fallen, yet he would worke out a Redemption and procure life.
2. That it is for men that were made by him, as his Creatures, not a part but the whole.] And herein is the top of the Authors reaſon in this Chapter: But,
1. How doth the Author prove, that either in 3. or 4. verſes of John 1. the Text mentioneth the worke of Redemption, I conceive he cannot prove it to ſpeake of any thing but Creation: No not verſ. 4. [In him was life and that was the light of men;] ſpeakes only thus much, that in the Word there was life, even when he made the world, and that life was the light of men, from that life came the light of men: and till he make this cleare, this Text ſerves him not.
2. Grant this, yet doth the joynt mention in the Text argue an equality of exten… Let us then follow this rule, and ſay from Verſe 10. [The world was made by him, and the world knew him not.] What doth this leſſe inferre than this, That the world that knew him not was as large as the world that was made by him? but this is falſe, if any at all in thoſe times knew him, which Scripture tells us there did. So from Col. 1.16.18. [By him were all things Created, and he is the head of his Body;] We may ſay his Body and Headſhip is as large as his Creatures, or the things that were Created by him, this would be ſtrange reaſoning, and of the ſame mould is his inference fron John 1.2, 3, 4. But if he had minded the Text he might have ſeen ſome thing againſt this Inference, for ſpeaking of Creation, it ſaith, (All things) were Created by him: but in the other it ſaith, that light was the life of (Men,) and if it come ſhort in this, it may come ſhorter; yet no violence to the joynt mention of Creation, and Redemption.
Againe, Speaking of the recovery of Man, and of the Creatures to their purity for mans uſe, &c. he thus ſpeaketh,] [And is not all this affirmed in the Goſpell, where Creation and Redemption are mentioned together? Col. 1.16, 20. And where this generall tearme (All things) is mentioned in Creation, Verſ. 16. Reconciliation, Verſ. 20. Preſervation, Verſ. 17. and what leſſe doth this inferre, then that the peace wrought for mankind, is as large as Creation and Preſervation of mankind?] I willingly acknowledge with his Query, that nothing can be leſſe ſeene in thoſe places than that; For where it ſpeakes of Creation it takes in the fallen Angels, and the reſt of the Creatures: but where it ſpeaketh of Reconciliation it cannot. For the fallen Angels I know the Author will ſay he never did reconcile, and for the reſt of the Creatures it is not ſutable to Scripture to ſay he reconciled them; He created the bruit Beaſts, but Scripture no where ſaid that he reconciled the bruit Creatures, for whom he reconciled he dyed for, but Scripture ſaith no where that he dyed for bruit Creatures; he being in the nature of men, dyed only for men, and reconciled only men, and ſo from that place it doth appeare that the (All things) Created, and the (All things) Reconciled are not of the ſame latitude and extent.
That which is of moment is in Pag. 52. as followeth, [In that Creation is uſed as an Argument to induce us to Faith and Confidence, Job 10.8, 13. and 14.14. Pſalm. 129.16, 17. 1 Pet. 4.16. And coupled with Redemption in this buſineſſe, Iſay 43.1. Now if he hath not wrought a Redemption as large as mankind created by him, what force can there be in this Argument grounded on his Creation?] The worke of Creation indeed is uſed as an argument of a threefold duty.
1. Of uprightneſſe, as Pſa. 139.16, 17. and this is ſuch as every man may uſe, I am his Creature therefore I ought to ſerve him uprightly.
2. Of prevailing in Prayer to move God to take away his hand, becauſe we are his Creatures and not able to endure his hand. So Job 10.8, 13. And with this ſometimes God is moved; The extravagancies of their lives, Pſalm. 103.9, 14, 15. But this is ſuch an argument as every one cannot urge, as if God was alwaies moved towards every one that he made, he may do much for his Children becauſe they are weake Creatures.
3. Of confidence in Gods power, and ability to ſave, as Iſa. 40.9, 10, 11, 12, &c. And the Argument thus framed, he is as able to ſave us as to create us: But all theſe are nothing to his purpoſe, becauſe the worke of Redemption is not in any of thoſe places joyned with Creation; And I never obſerved that the Creation is uſed as an Argument to perſwade us of Gods willingneſſe to ſave, as if he would ſave becauſe he did Create, much leſſe that he maketh Creation an Argument to perſwade us of Redemption, as if he would Redeeme us becauſe hee Created us.
But where both are joyned together, as Iſa. 43.1. there is a perfect Argument both of his Power and Will, but his Power is drawne from the Creation, and his Will from Redemption. So 1 Pet. 4.19. He is able becauſe Creator, willing becauſe faithfull. Now theſe are Arguments that his owne Children may make, and to perſwade them of his Power to ſave (which is common) may uſe the Creation which is common, and to perſwade them of his willingneſſe, which is peculiar, they uſe his Redemption, and what of all this? It doth not yet inferre Redemption to bee as large as Creation, for the All Created goeth beyond the All Redeemed: And the more the Reader obſerveth, the more he ſhall ſee of the Authors weakeneſſe herein; force enough is there in Creation to evince Gods Power, although his Redemption be not ſo large.