Scripture Redemption Restrained and Limited, Sermon
AN ANTIDOTE AGAINST Univerſal Redemption
In X. Arguments.
IT ſhould not ſeeme ſtrange to us, that there are ſo many heretical, and corrupt opinions broched in theſe dayes; for the Church and faithful ſervants of God have been from time to time ſharply exerciſed with error, and falſe doctrine; and beſides, do not we find it propheſied and foretold,Matth. 7.15. that wolves ſhall come in ſheeps, Mat. 24.23.24. 1 Ioh. 4.1, 1 Cor. 11.19.clothing: and ſhall ſay, loſ… here is Chriſt, and there is Chriſt? But we are not to believe them; but try the ſpirits, and ſearch the ſcriptures: and again is it not ſaid, that there muſt be hereſies, even for this end, that they which are approved may be made manifeſt?
Times wherein errors abound, are times of Tryal; many profeſſors will ſtoutly hold out in other ſtormes, and tempeſts; who yet will be born downe and overwhelmed with this ſtorme, and make ſhipwrack of the faith which they once profeſſed.2 Tim. 3.1 2 Tim. 4.3, 4. The laſt times will be perillous times; men will not indure ſound doctrine; but having itching ears, will heape up Teachers like themſelves; and though we may well hope that there are many poor miſled ſouls, whom God will in mercy reduce and bring back to the acknowledgment and love of his truth; yet for the ſeducers themſelves, they do for the moſt part grow worſe, 2 Tim. 3.13.and worſe, and run from error to error; it being the juſt judgement of God upon them,2 Theſſ. 2, 10, 11. that they ſhould be given up to ſtrong deluſions, to beleeve lyes, who have not received the truth in the love of it: that they ſhould be filled with darkneſs and error, who have not ſpiritually improved that light which they once had. It is not in mans power to inlighten the underſtanding convince the conſcience and informe the judgment of an erroneous perſon; we can only morally propound truth to the underſtanding; and the ſpirit of God muſt make the underſtanding yea the heart one with truth; otherwiſe it cannot be effected. We often wonder that people ſhould not readily receive and imbrace truth, when it is ſo clearly and plainly held forth and propounded in the word of truth: but why ſhould we wonder at it? Conſidering that it is but given to a few ſavingly to know the myſteries of the Kingdom of heaven; Mar 13.13. &c. 1 Cor. 2.4. 1 Theſſ. 1.5.and though the word and Goſpel of Chriſt come to many, in the letter; yet but to few in the Evidence, Power, and demonſtration of the holy Ghoſt.
Truly my ſoul mourns in ſecret, to ſee the holy word of God, ſo wretchedly abuſed, miſapplyed, and wreſted a noſe of waxe, to ſerve mens fancies; whereas we ought to have a reverend and high eſteem of the Majeſty and authority of God's holy word, by which we muſt be judged; we ought (I ſay) to fall under it, to ſubmit humbly to it, and to frame our heads, and hearts, and words, and writings, and lives, according to the ſenſe of it; and not proſtitute the ſacred word, to our ſpurious fancies, and inventions; and profanely and ſacrilegiouſly alledge the ſame for maintaining the beggerly brats of our owne braines.
The Lord pardon this evill, and vindicate and reſcue his own bleſſed word from all corrupt gloſſes, and miſinterpretations; and make it to ſhine forth in its owne beauty, luſtre, and brightneſs; that it may dazle and ſilence thoſe, that abuſe it to their own fleſhly ends.
The Scripture is a ſealed book; Rev. 5.1. &c.It is ſealed with ſeven ſeales; and till the bleſſed ſlain Lambe (by the ſeven ſpirits) open it to us; we cannot ſpiritually comprehend the mind of God therein, by all our endeavours and abilities. Hence it is that ſo many in our age err from the truth; going forth in the confidence of their own ſtrength, and walking (or rather wandring) in their own light, and not humbly waiting on God for his teachings; nor comparing ſpiritual things with ſpirituall: for what man knoweth the things of a man, ſave the ſpirit of man which is in him? 1 Cor. 2.10, 11.Even ſo the things of God knoweth no man, but the spirit of God; who ſearcheth all things yea the deep things of God.
But to come to the Scriptures and Arguments againſt Univerſal Redemption.
ARGUMENT I.
MY firſt Argument or Reaſon is taken from Rev. 5.9. compared with Rev. 14.3, 4. The words are theſe; And they ſung a new ſong, ſaying; Thou art worthy to take the Book, and to open the Seals thereof; For thou waſt ſlain, and haſt redeemed us to God by thy blood, out of every Kindred, Tongue, People, and Nation. And no man could learn that Song but the hundred and forty four thouſand, which were redeemed from the earth. Theſe are they which were not defiled with women; for they are Virgins: Theſe are they which follow the Lamb whitherſoever he goeth: Theſe were redeemed, or bought from among men, &c.
If the Lord Jeſus Chriſt by his death and blood-ſhedding, did redeem a number out of every kindred, tongue, people, and nation; then there is a number of men which is not redeemed by the blood of Chriſt. Suppoſe a whole Nation were in ſlavery and bondage to the Turks, and ſome victorious Prince or Captain ſhould by his Valour or Treaſure redeem ſome of the Inhabitants, out of this Nation in which they are enſlaved; will it not then follow that there is a certain number of Inhabitants in this Nation which are not redeemed, but are ſtill in bondage? Here is plain Scripture againſt Univerſal Redemption; oh that the Lord would give poor deluded ſouls to ſee it in the light of his Spirit; and to ſubmit to it by the power of the ſame Spirit. Not every Individual of the ſex, nation, kindred, and tongue, is bought and redeemed by the blood of the Lamb; but ſome out of every nation, ſex, kindred, and tongue.
Theſe Scriptures will afford another Reaſon or Argument againſt Univerſal Redemption.
ARGUMENT II.
IF they who are redeemed and bought by the blood of Chriſt, be redeemed and bought to God, to be his peculiar people, zealous of good works; ſo that they do, or ſhall ſing a new ſong; they are, or ſhall be virgins, and follow the Lamb whitherſoever he goeth: They are ſuch as are redeemed from the earth, and from among men, to God: Then is not every man and woman in the world redeemed and bought by the blood of Chriſt; Becauſe every man and woman, no not one of an hundred, doth or ſhall follow the Lamb whitherſoever he goeth.
This Propoſition is further confirmed by ſeveral plain Scriptures. Ye are bought with a price; 1 Cor. 6.20.therefore glorifie God in your body, and in your ſpirit, which are God's.
Chriſt hath redeemed us from the Curſe of the Law, Gal. 3.13, 14.being made a curſe for us; that the bleſſing of Abraham might come on the Gentiles through Jeſus Chriſt; that we might receive the promiſe of the Spirit through faith.
The Lord Jeſus Chriſt gave himſelf for us: Tit. 2.14.that he might redeem us from all Iniquity, and purifie to himſelf a peculiar people, zealous of good works.
Husbands, love your wives, even as Chriſt alſo loved the Church, Eph. 5.25, 26, 27.and gave himſelf for it; that he might ſanctifie and clenſe it with the waſhing of water by the word; that he might preſent it to himſelf a glorious Church, not having ſpot or wrinckle, or any ſuch thing; but that it ſhould be holy, and without blemiſh.
The Redeemed of the Lord ſhall return, Iſa. 51.11.and come with ſinging unto Sion, and everlaſting joy ſhall be upon their head: They ſhall obtain gladneſs and joy; and ſorrow and mourning ſhall flee away.
Do not we find here (the Lord give us hearts to embrace Truth when it is ſo clearly held forth) that thoſe whom Chriſt redeemed by his blood, he redeemed and bought them to God; that they might be a holy and peculiar people; which muſt and ſhall be accompliſhed in due time (through the vertue and efficacy of his Blood) on all them whom he ſhed his blood for.
Nor doth that ungrounded contradiſtinction uſed by a great ſtickler for the contrary opinion take place here;T. Moor Ʋniverſality of God's free grace to Mankind namely of reconciliation which Chriſt hath wrought by his Blood; which (as our Adverſaries hold) extends to every man in the world; and that reconciliation which he works by his Spirit in men, which is peculiar.
This diſtinction (I ſay will not be admitted here; for we ſee that this Redemption (which the Text ſpeaks of) is a redemption by blood, and it is a peculiar Redemption, and ſo held forth in this and other Scriptures; Chriſt as he comes to his people by blood for their Juſtification, ſo by water namely his Spirit, for their Sanctification. This is he that came by water and blood; 1 John 5.6.even Jeſus Chriſt; not by water only, but by water and blood; and that is the Spirit that beareth witneſs, becauſe the Spirit is Truth.
ARGUMENT III.
MY third Argument or reaſon is taken from Rev. 13.8. And all that dwell on the earth ſhall worſhip the Beaſt, whoſe names are not written in the book of Life, of the Lamb ſlain from the foundation of the world. Or thus it may be rendred; Whoſe names are not written from the foundation of the world, in the book of life of the Lamb ſlain.
If there be many upon earth that worſhip the Antichriſtian Beaſt, whore names are not written in the book of life of the Lamb ſlain; then did not the Lord Jeſus ſhed his blood, or give himſelf a ranſome for every man and woman in the world.
There are ſome to whom Chriſt will ſay in the laſt day,Matth. 7.23. Depart from me, I know ye not; ye are not written in my book of love and gracious remembrance.
Shall we think that the Lord Chriſt in the immenſeneſs and incomparable greatneſs of his Love, would ſhed his hearts blood for them, whoſe names were never written in his book of life and love? Will any man give his dear ſon to dy for them, whoſe names were never written in the book of his love, of whom he never had any thoughts of ſpecial love and favour? Surely he will not part with his Son, nor give him to ſuffer death for ſuch.
ARGUMENT IIII.
MY fourth Argument againſt Univerſal Redemption, is grounded upon John 15.13. compared with Rom. 5.8, 10. Greater love hath no man then this, that a man lay down his life for his friends.
God commendeth his love towards us, in that while we were yet ſinners, Chriſt died for us. If when we were enemies we were reconciled to God by the death of his Son; much more being reconciled, we ſhall be ſaved by his life.
Hence I may thus argue;
They for whom Chriſt died or ſhed his blood to them God hath commended and manifeſted the greateſt love; Greater love then this hath no man: But now God hath not commended and manifeſted the greateſt love to every man and woman in the world, without diſtinction or exception; for how is it poſſible that the ſame perſons ſhould be both the objects of the greateſt divine love, and the greateſt divine hatred and diſpleaſure? If Chriſt died for every man; then he ſhewed as great love to Cain and Judas, as to Peter and Paul; And is not this monſtrous? Will any ſoul dare to affirm this, that hath experience of the love of Chriſt, and hath taſted the ſweetneſs thereof? Yet truly, I know not how Arminius and his followers can avoid this deſparate conſequence, according to their principles.
Sure I am, the bleſſed Apoſtle appropriates Chriſt's ſpecial and peculiar love (manifeſted in his death) to his Church. Husbands, Eph. 5.25.love your wives as Chriſt loved the Church, and gave himſelf for it. Husbands are to love their wives with a ſpecial love; to forſake all other relations, for them, and to cleave to them alone: Is it meet that husbands ſhould love other women with that love which peculiarly belongs to their wives?Gal. 2, 20. The life which I live (ſaith Paul) I live by the faith of the Son of God, who loved me, and gave himſelf for me.
ARGUMENT V.
MY fift Argument is taken from Rom. 9.10, 11, 13. The children being not yet born, neither having done good or evil. That the purpoſe of God according to Election might ſtand, not of works, but of him that calleth. It was ſaid unto her, the Elder ſhall ſerve the Younger: As it is written, Jacob have I loved, and Eſau have I hated.
If God had purpoſed to hate ſome before they had done evil; as he purpoſed to love others before they had done good: then did not he give his Son to dy for every man and woman in the world.
How can it enter into our hearts to conceive, that the eternal God decreed to give his only begotten Son to dy for them whom he purpoſed to hate and paſs by,Pſal. 11.5. See Pſal. 5.5 Mal. 1.3. God never hates the Elect: Though their ſtate by Nature be a ſtate of Wrath, yet their perſons are ever beloved. See Jer. 31.3. 2 Tim. 1.9. Eph. 1.4. Iohn 3.16. and not communicate grace and glory to?
Now it is very plain that God purpoſed to hate and paſs by Eſau, and alſo Pharaoh, and not communicate grace and glory to them. And this truth will further appear by conſulting other Scriptures.
There are certain men crept in unawares, Iude 4.who were before of old ordained to this condemnation.
Ʋnto you which believe, 1 Pet. 2.7, 8.Chriſt is precious: But unto them which be diſobedient, he is a ſtone of ſtumbling, and a rock of offence, even to them which ſtumble at the word, being diſobedient, whereunto alſo they were appointed.
The Lord hath made all things for himſelf, Prov. 16.4.yea even the wicked for the day of evil.
But ye believe not, becauſe ye are not of my ſheep: Ioh. 10.26.i. e. becauſe ye are not ordained to life: For as many as be ordained to eternal life, ſhall believe.
Neither let any object here, that this decree or purpoſe of God did not paſs upon Eſau and Pharaoh, till they had ſinned and rejected the meanes and offer of grace: for, certainly if ever God purpoſed to hate a man, it muſt needs be that this purpoſe was from eternity; for all God's decrees are eternal, abſolute, and unavoydable: God himſelf being unchangeable, doth not decree one thing after another, (I ſpeak now of the decree it ſelfe, not of the execution of the decree) nor doth God now will one thing, and then another; this is ſutable to poor, weak, changeable creatures; not to the infinite unchangeable Creator; the event proves, that the decree of God was from eternity; for what comes to paſs in time, the Lord did before all time decree that it ſhould come to paſs.
Now then, can any ſober man imagine, that God the Father ſhould give his dear ſon, to ſhed his blood for the redemption, and ſalvation of ſuch as he rejected from eternity, and are the objects of his hatred; veſſells of wrath, fitted to deſtruction; whom he hardens, according to the abſolute ſoveraignty of his will?Rom. 9.18. Beſides, do not we find that election, redemption by Chriſts blood, and remiſſion of ſins, are ſo conjoyned,Eph. 1.4, 5, 6, 7. and knit together (by the Apoſtle) that thoſe who are the objects of the one, are alſo objects of the other: thoſe (and no more) who are capable of the own, are alſo capable of the other.
ARGUMENT VI.
MY ſixt Argument is deduced from the nature, vertue and efficacy of the ſacrifice of Chriſt, and that perfect & plenary ſatiſfaction & compenſation which he hath preſented to the Fathers juſtice, in behalf of al thoſe whom, he repreſented in his death and for whom he was crucified.
The ſins of thoſe for whom perfect ſatiſfaction is given and accepted, ſhall not be required of them nor laid to their charge.
But for whom Chriſt dyed, he hath given perfect and full ſatisfaction to the Father; and it is accepted by the Father for them, Eph. 1.6.and in their behalf: and therefore God cannot juſtly require their ſins of them, and lay them to their charge, ſo as to puniſh them in hell to eternity.
How can a debt be juſtly demanded and required of them for whom it is fully payed? and is it not evident that their debt is fully payed, for whom perfect and plenary ſatiſfaction is both made and accepted?
The holy God cannot in Juſtice require double paiment of the ſame debt, or a double ſatiſfaction for the ſame ſins, (whether the Redemption of a poor ſinner be by way of ſolution, or ſatiſfaction it matters not) this is certaine, that God cannot juſtly, and therefore wil not demand a double payment or ſatiſfaction for the ſame debt.
The Lord laid help on one that was mighty to ſave, a reſponſible ſubſtantial perſon, that could pay him, and hath paid him the utmoſt farthing.Rom. 3.25.26.
He hath ſet forth Chriſt to be a propitiation through faith, in his Blood, to declare his righteouſneſs, for the remiſſion of ſins, that he might be juſt.
He is faithful and juſt to forgive us our ſins,1 Iohn 1.9. and to clenſe us from all unrighteouſneſs.Iob 33.24. And now the Lord ſaith deliver the priſoner from going down to the pit: I have found a ranſom for him.
But now as for the Reprobates, they go down to hell, and ſuffer everlaſting puniſhment for their ſins, without any injuſtice; and therefore Chriſt did not dy, and ſatisfie for their ſins; and ſo conſequently not for every man and woman in the world.
Theſe following Scriptures do fully declare the efficacie of Chriſt's death, the vertue of his blood ſhed, and the perfect ſatisfaction exhibited thereby to God the Father, in the behalf of all thoſe for whom the Lord Jeſus ſuffered the death of the Croſs.
He that ſpared not his own Son,Rom. 8.32, 34. but delivered him up for us all; How ſhall he not with him, alſo freely give us all things?
Who is he that condemneth? It is Chriſt that dyed.
When he had by himſelf purged our ſins,Heb. 1.3. he ſate down on the right hand of the Majeſly on high.
Seventy weeks are determined upon thy people,Dan. 9.24. and upon thy holy City, to finiſh the Tranſgreſſion, and to make an end of ſins, and to make reconciliation for iniquity, and to bring in everlaſting righteouſneſs.
When Jeſus had received the vinegar,Iohn 19.31. he ſaid, It is finiſhed.
In whom we have Redemption, through his blood the forgiveneſs of ſins,Eph. 1, 7. according to the riches of his grace.
God hath not appointed us to wrath,2 Theſſ. 5.9, 10. but to obtain ſalvation by Chriſt, who dyed for us; that whether we wake or ſleep, we ſhould live together with him.
He hath made him to be ſin for us,2 Cor. 5. ult. who knew no ſin; that we might be made the righteouſneſs of God in him.
He needed not to offer himſelf often,Heb. 9.25, 26. but now once in the end of the world hath he appeared, to put away ſin by the ſacrifice of himſelf.
By the which Will we are ſanctified,Heb. 10.10, 14. through the offering of the body of Jeſus Chriſt once for all.
For by one offering he hath perfected for ever them that are ſanctified.
Ʋnto him that loved us,Rev. 1.5. and waſhed us from our ſins in his own blood.
The blood of Jeſus Chriſt clenſeth us from all ſin.1 Ioh. 1.7.
But God commendeth his love towards us, that while we were yet ſinners, Chriſt dyed for us. Much more then being juſtified by his blood, we ſhall be ſaved from wrath through him.Rom. 5.8, 9, 10. For if when we were enemies we were reconciled to God by the death of his Son; much more being reconciled, we ſhall be ſaved by his life.
But he was wounded for our tranſgreſſions, he was bruiſed for our iniquities;Iſa. 53.5. the chaſtiſement of our peace was upon him, and with his ſtripes we are healed.
If the blood of Buls,Heb. 9.13, 14. and of Goats, and the aſhes of an Heifer, ſprinkling the unclean, ſanctifieth to the purifying of the fleſh;See Lev. 4.20, 26. Lev. 17, 11. How much more ſhall the blood of Chriſt, who through the eternal Spirit offered himſelf without ſpot or blemiſh to God.
Purge your Conſciences from dead works,Gal. 3.13, 14. to ſerve the living God.
Chriſt hath redeemed us from the Curſe of the Law, that the bleſſing of Abraham might come upon us.
I beſeech thee Reader, examine theſe Scriptures ſeriouſly, and thou wilt ſee that the Redemption of every one by Chriſt's blood, and the damnation of thouſands, are inconſiſtent, and cannot ſtand together. Let the word of the great God, by which we muſt all be judged, prevail with you, which is all I deſire.
ARGUMENT VII.
MY ſeventh Argument or Reaſon is taken from John 10.14, 15. I am the good ſhepherd, and know my ſheep, and am known of mine; I lay down my life for my ſheep.
They for whom Chriſt laid down life, are his ſheep; But all and every man and woman in the world are not the ſheep of Chriſt; and therefore he laid not down his life for all and every man and woman in the world.
This Scripture (if there were no other in the book of God) is ſo plain, and clear, and full againſt Ʋniverſal Redemption, that he that runs may read it.
Object. Oh, but it is not ſaid that he laid down his life for his ſheep only.
Anſw. 1. Nor is it ſaid that we are juſtified by faith only; that we are compleat and accepted in Chriſt only; that the ſulneſs of the Godhead dwels in Chriſt only: Yet who but Papiſts will ſay that we are not juſtified by faith only, in that ſenſe wherein the Apoſtle ſpeaks of Juſtification by faith? who dares ſay that we are compleat, or that the fulneſs of the Godhead dwes in any other beſides the Lord Jeſul? Neither is it ſaid, Husbands, Love your wives only; yet ſurely it is not fit that they ſhould love other women with the ſame love which particularly belongs to their wives.
But ſecondly,2. Is there not a plain and manifeſt diviſion, ſeparation, and contradiction (throughout the Scripture, and this whole chapter) between ſheep, and goats; elect, and reprobate; the two ſeeds, the Church, and the world? Now all and every man are not elected; all and every man are not the ſheep of Chriſt; all and every man are not of the Church of Chriſt.
The ſeparation of the goats and ſheep which will be at the great day of the Lord,Mat. 25.31, 32, 33. will make it manifeſt that all are not of the ſheep of Chriſt.
Beſides, the properties of the ſheep of Chriſt are here deſcribed; They know his voice, and follow him; and a ſtranger they will not follow;John 10. verſe 4. for they know not the voice of ſtrangers. They are ſuch as are known of Chriſt, i. e. beloved of him. They go in, and out,verſe 14. and find paſture for their ſouls to feed upon. They are ſuch as are given by the Father to Chriſt; who came to give them ſpiritual life; yea, that they might have it more abundantly.verſe 10.
Are theſe properties and qualifications found in every man and woman in the world? Doth every man and woman hear and obey the voice of Chriſt? Is every one known and beloved of Chriſt? How then comes it to paſs that he will ſay to ſome in the laſt day, Depart from me, Mat. 7.23.I know you not? Doth Chriſt give ſpiritual life? Yea, doth he give it abundantly to every man and woman? Why then doth he ſay, You believe not, Iohn 10. verſe 36.becauſe ye are not of my ſheep?
Doth every man and woman hear and obey the voice of Chriſt? Why then is it ſaid.Rev. 3.6. Rev. 2.19. He that hath an ear to hear, let him hear what the ſpirit of God ſpeaks? intimating that there are not many that have a hearing ear, ſo as to hear ſpiritually and ſavingly; why doth Chriſt thank the Father,Mat. 11.25, 26. becauſe he hath hid theſe things from the wiſe and prudent, and hath revealed them to babes; for ſo it ſeemed good in his ſight? Why is it ſaid that the ſtone which the Builders refuſed, 1 Per. 2.7, 8.is made the head of the corner, and a ſtone of ſtumbling, and a rock of offence, even to them which ſtumble at the word, being diſobedient; whereunto alſo they were appointed.
Oh the blindneſs of the heart of man; Is it not plain from this Scripture (if men would not ſhut their eys againſt the light) that Chriſt ſo laid down his life for his ſheep, as that he excludes the goats? If he laid down his life for them as ſheep, ſurely then that which belongs to them as ſuch, belongs only to ſuch. If for ſheep as ſheep; then not for goats: If for the elect, as the elect; then not for reprobates.
Thoſe for whom Chriſt died, he died for them as for their Shepherd, as himſelf ſaith:Iohn 10. verſe 11. Now will the ſhepherd lay down his life for wolves, who will ever remain of a wolviſh nature, and perſecute the lambs?
I lay down my life (ſaith he) for my ſheep: He makes you ſee a plain diviſion and contradiſtinction between his ſheep, and ſuch as are not his ſheep; Ye believe not, verſe 26.becauſe ye are not of my ſheep, as I told you: And this is in effect as if he had ſaid, I lay down my life for my ſheep only.
Theſe ſheep whom he laid down his life for, are all his elect, whether called or uncalled: for there is but one ſhepherd, and one ſheepfold. Other ſheep I have, them I muſt alſo bring, and they ſhall hear my voice, and there ſhall be one fold, and one ſhepherd.
The diſtinction here is not between believers and unbelievers (as a great corrupter of Scripture would perſwade us) but between ſheep and goats;T. Moor in his Ʋ niverſality. for they are called ſheep who did not then actually believe, nor were not actually gathered into Chriſt's fold.verſe 16.
They are ſuch as the Father gave Chriſt from eternity; who muſt and ſhall come to Chriſt, being drawn to him by the cords of his fathers love; nor will Chriſt caſt out them that come to him, but will give them eternal life.
Now if theſe properties and priviledges appropriated to Chriſt's ſheep, can with any colour of truth be applyed to thoſe ſouls that ſhall be damned to eternity; let the godly and ſober Reader judge.
For my own part, I muſt profeſs, that if there were no other Scripture beſides this againſt Univerſal Redemption, it ſhould (through the grace of God) fortifie me againſt that error. I come now to another Argument.
ARGUMENT VIII.
MY eighth Argument againſt Univerſal Redemption, ſhall be taken from John 10.27, 28, 29. compared with John 6.39. the words be theſe: My ſheep hear my voice, and I know them, and they follow me; and I give unto them eternal life: and they ſhall never periſh, neither ſhall any man pluck them out of my hand. My Father which gave them me, is greater then all; and no man is able to pluck them out of the Fathers hand.
And this is the Father's will which hath ſent me, that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again the laſt day.
Hence I may further argue thus;
Thoſe whom the Father gave to the Son, and for whom Chriſt died, to them he gives eternal life; none ſhall be able to pluck them out of his hands, he muſt not loſe one.
But now all the poſterity of the firſt Adam, every man and woman in the world, have not eternal life; they have not everlaſting union and fellowſhip with the Son of God; they have not eternal glory communicated to them; And therefore it is plain that Chriſt did not by the counſel and appointment of God lay down his life, nor give himſelf a ranſome for every man and woman in the world.
Do but obſerve the reaſon why many believe not; why is it,Iohn 10.26. but becauſe they are not of the number of Chriſt's ſheep? Behold, here is a higher cauſe (why men believe not to ſalvation, and ſo have not eternal life) then the ſtubbornneſs of man's heart (though that be the only faulty cauſe, and the only meritorious cauſe of damnation.)Deut. 29.3, 4. Ye have ſeen all that the Lord did before your eys in the land of Egypt; the ſignes and the miracles; yet hath not the Lord given you a heart to perceive, and eys to ſee, and ears to hear, unto this day. And as many as are ordained unto life (and no more) ſhall believe to ſalvation. Acts 13.48.Murmur not among your ſelves (let it not ſeem ſtrange that ſo few believe and come to Chriſt) no man can come to me, Ioh. 6.43, 44, 45.except the Father draw him; every man that hath learned of the Father, cometh unto me.
ARGUMENT IX.
ANother Argument or Reaſon againſt Ʋniverſal Redemption, may be grounded upon Heb. 9.12. Neither by the blood of Goats and Calves, but by his own blood, he entred once into the holy place, having obtained eternal Redemption [for us] compared with 2 Theſ. 5.9, 10.
Thoſe whom Chriſt hath redeemed and bought by his death and blood ſhed,1 Theſ. 1.10. Luke 1.74, 75. he hath redeemed and delivered them for ever from the wrath to come, That they being delivered out of the hands of their enemies, might ſerve God without fear, in righteouſneſs and holineſs all the days of their life.
The ſervant abideth not in the houſe for ever, but the Son abideth ever. Iohn 8.35, 36.If Chriſt make you free, you ſhall be free indeed. If he purchaſe a liberty and freedom for you by his death, it is and will be a real, ſpititual, and everlaſting freedom; and we being put into poſſeſſion of this freedom (which Chriſt hath undertaken to (do for all them whom he dyed for) ſhall never be brought into a ſtate of bondage and wrath again. Ye have not received the ſpirit of bondage again, to fear; Rom. 8.15.but the ſpirit of Adoption, whereby we cry Abba, father.
But now all the men and women in the world are not thus everlaſtingly redeemed; Chriſt hath not obtained eternal Redemption for every one; for out of hell there is no redemption; as Cain, and Judas, and the damned ſpirits, can certainly relate. Shall we ſay that thoſe poor miſerable ſouls are everlaſtingly redeemed, who ſhall remain in helliſh priſon and bondage to eternity.
Oh, Object.But there be many who will not accept of Redemption by Christ, though it be wrought for them.
Yea,Anſwer but herein Chriſt excells the Princes and Captains of the world, who cannot make their priſoners willing to accept of a pardon; they cannot put a new will, a new principle and diſpoſition into their priſoners: But as for Chriſt the great Captain of our ſalvation, he makes his redeemed ones to accept of pardon; he opens the priſon dores by his word and ſpirit, and makes the poor priſoners to come forth;Iſa. 61.1. being given for a Covenant of the people, for a light of the Gentiles, to open the blinde eye, Iſa. 42.to bring out the priſoners from the pr…, and them that ſit in darkneſs, out of the priſon houſe. To his ſheep for whom he dyed, he gives eternal life: He doth not only merit and impetrate it for them, as a Prieſt; but reveals it as a Prophet; and applies it to them as a King; cauſing them to accept thereof:Iohn 17.2, 7, 8. Thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou hast given him.
ARGUMENT X.
ANother argument may be taken from John 17.9.10. I pray for them; I pray not for the world, but for them which thou haſt given me; for they are thine, and all mine are thine, and thine are mine,
Theſe words are ſo obvious & plain againſt Univerſal Redemption; that I cannot but wonder that any man who pretends to tenderneſs of conſcience, and to the love of the Scriptures, ſhould dare to Cavill againſt them; If plaine Scripture proof will not ſatisfie men, how can we expect they ſhould be ſatisfied?
Behold here is a world which Chriſt prayed not for; the words are laid down both affirmatively and negatively, and therefore the argument deduced therefrom muſt needs be more convincing and concluding.
They are laid down affirmatively, I pray for them which thou haſt given me: and he backs this with a ſtrong reaſon, for they are thine and all thine are mine; Such as are thine by election, are mine by Redemption, Union, and Interceſſion.
Negatively, I pray not for the world, There is a world that I pray not for, becauſe there is a world that is not thine; a world which thou didſt not give me to dy for, and therefore a world that I muſt not pray for.
The Argument is this.
If there be a world which Chriſt prayed not for, then there is a world which he dyed not for, unleſs men will ſay that the Lord Jeſus poured out his precious hearts blood for them he would not pour out a prayer for; of whom he ſaith, I pray not for them; but for others whom thou haſt given me, and who are both thine and mine, for we have a joynt Intereſt in them.
As for the Objections againſt this ſtrong Argument drawn from ſo plain a Scripture, truly they are ſo frivolous and nugatory, that they deſerve not an anſwer. Let it be conſidered,
1. That Chriſt's death and interceſſion (being the two parts of his Prieſthood, which is an unchangeable and everlaſting Prieſthood,Heb. 7.24. in reſpect of all thoſe who have an intereſt therein) they are conjoyned and put together in Scripture,*Rom. 8.34. 1 Iohn 2.1, 2. being extended to the ſame perſons; ſuch as Chriſt dyed for, he intercedes for; ſuch as he poured out his blood for, he pours out his prayers for: But here is a world, you ſee that Chriſt prays not for, and therefore we may well conclude that there is a world which he died not for.
2. The Lord Jeſus is heard in the things he prayed for: yea, our ſalvation to the uttermoſt is put upon his interceſſion,*Heb. 7.25. which therefore cannot be rightly applyed to any but ſuch as ſhall be ſaved; for it is certain, that all thoſe for whom he begun his prayers on earth, he continues to pray for them now in heaven: for as Arminius himſelf rightly obſerves, The prayer of Chriſt in Job. 17. is the copie and pattern of his interceſſion in heaven.
3. They for whom Chriſt prayed (as contradiſtinguiſhed from a world which he prayed not for) are thoſe for whoſe ſake he ſanctified himſelf, i.e. ſet himſelf a part to be a Prieſt and Mediator to dy for them, that they alſo might be ſanctified through the truth; and they are ſuch as he communicates grace and glory to.Iohn 17.19, 20, 21, 22, 23, &c. Neither pray I for theſe alone, but for them alſo which ſhall believe on me through their word; that they all may be one in us: and the glory which thou gaveſt me, have I given them; that they may be one, even as we are one. But it is not ſaid (nor ſhould we entertain ſuch a dream) that Chriſt ſanctified or ſet apart himſelf for every man and woman in the world, many of which ſhall never believe on him, nor be ſanctified by him through the truth; nor doth he communicate grace and glory to every individual man and woman; whereas we may plainly ſee here, that all thoſe for whom Chriſt prayed, he gives that glory to them which the Father gave him. What Scripture can be ſo clear and convincing, but men may evade it, if they be diſpoſed to cavil?
I might add many more Arguments againſt Univerſal Redemption; Heb. 9.15, 16. Heb. 7.22. Heb. 8.6.as namely, that the Covenant of grace (whereof Chriſt is Sponſor, ſurety, and mediator for all them which ſhall be ſaved, and which is ſealed and confirmed in and by his blood; and therefore called the blood of the new Teſtament or Covenant, Matth. 26.28, foreign. Iſa. 42.6. Heb. 8.9, 10, 11. Gen. 17.21. Rom. 9.8. Rom. 11.5, 7, 8. Gal 3.13 14, 16. Gal. 4.23, 24. &c.which was ſhed for many for remiſſion of ſins; Yea Chriſt is ſaid to be given for a Covenant.) This Covenant (I ſay) is not made with, nor confirmed to, no nor ſo much as propounded and publiſhed to every man in the world; much leſs is every man in the world taken by God into this Covenant.
If the Covenant may be ſaid to belong to all and every one to whom the Goſpel is preached (as ſome learned and godly men hold*Ball on the Covenant. Baxter's Aphoriſ. Appendix to Aphor. of Juſtif.) which for my part I ſhall find no fault with, ſo they mean only in reſpect of external oeconomy and adminiſtration (indeed I cannot ſee a cleer ground for that which an acute man ſeems to hold forth,*Ball on the Covenant. Baxter's Aphoriſ. Appendix to Aphor. of juſtif. viz that there are two Covenants of grace, now in the days of the new Teſtament; the one abſolute, the other conditional; the one made to all the men in the world the other only to the elect. Certainly there is but one Covenant of grace in ſubſtance, although it ought to be diſſinctly conſidered by us in reſpect of ſpecial and ſaving grace and external adminiſtration. And this Covenant is abſolute in reſpect of election and redemption thing it be conditionally propounded in the external miniſtry of the Word. But if the Covenant of grace (I ſay) ſhould externally belong to all to whom the Goſpel is preached; yet this will not extend to every man and woman in the world; for God doth not afford the outward diſpenſation of his Goſpel (much leſs the eſtectual powerful operation of his Spirit) to every one,Pſal. 76.1, 2. In Jud his God known, his name is great in Iſrael: In Salem alſo is his Tabernacle, and his dwelling place in Sion. Pſal. 147.19, 20. Ier. 10.25. Eph. 2.11. Mar. 11.52, 26. Acts 14.16. Acts 16.6, 7.He ſheweth his word unto Jacob his ſtatutes and judgments unto Iſrael; He hath not dealt ſo with any Nation. At that time ye were without Chriſt, aliens from the Commonwealth of Iſrael ſtrangers from the Covenants of promiſe without hope, without God in the world. In times paſt he ſuffered all Nations to walk in their own ways. Paul was forbidden of the holy Ghoſt to preach the word in Aſia; and eſtaying to go into Bythinta, the Spirit ſuffered him not. The Lord God according to the pleaſure of his own will ſends the Miniſtry of the Goſpel to one place and people, and with-holds it from another; makes known his Covenant of grace to ſome, and hides and conceals it from others.
I might further argue thus; that all thoſe whom Chriſt dyed for, he dyed in their ſtead as their ſurety and repreſentative; perſonating and repreſenting them in his death and ſufferings and if ſo, how can the Lord God in juſtice and wiſdom caſt them of, and reject them for whom his dear Son was a ſurety and undertaker: and that by his own eternal decree, counſel and appointment? The Lord Jeſus ſaveth his people from their ſins, Matth. 1.21.and then who can lay any thing to their charge? It is Chriſt that dyed? It is the ſon of God that ſhed his blood;Rom. 8.31, 34. who can condemn? If Chriſt the eternal God be for us, who can be againſt us? If God ſpared not his Son, but delivered him to death for us; How ſhall he not with him alſo freely give us all things.
I ſhall not inſiſt upon the nature of Redemption, reconciliation, atonement, and propitiation; foreign. Tit. 2.14. Rev. 5.9, 10. Rev. 14.3, 4. Col. 1.21, 22. 2 Cor. 5.18, 19.and the import and ſignification thereof (in ſcripture phraſe which comprehends and takes in not onelyonly merit, and impetration; but alſo particuler application, as to the perſons ſo redeemed and reconciled by Chriſts blood.
I could alſo argue againſt univerſal redemption, from the analogy and proportion between the type and the antitype; doubtleſs the typical ſacrifice was not ſlain and offered for every individual perſon; nor did the antitype, the ſubſtance of thoſe ſhaddowes, lay down his life for every man and woman in the world.
And laſtly, I would commend this to the conſideration of the Chriſtian reader, that they to whom Chriſt is a redeemer and Savior,Iohn 1 5. 1. Eph. 1.22, 23. he is alſo a ſpiritual Root, a ſpiritual head, and principle of life, to communicate the ſpirit of grace and holineſs to them. Redemption by Chriſt's blood and adoption by the ſpirit of grace (though they may and ought to be diſtinguiſhed) yet they cannot be ſo divided and ſeparated, but that the ſame perſons that are capable of the one, are alſo capable of the other, and ſhall partake thereof:Gal. 4.4, 5, 6. God ſent forth his Son to redeeme them that were under the Law, that we might receive the adoption of Sons: and becauſe ye are Sons, (namly by election and redemption) God hath ſent forth the ſpirit of his Son into your hearts, crying Abba, Father. Pſal. 68.18.Chriſt as he ſuffered for the fins of men, ſo he received ſpiritual gifts for them; yea for the rebellious:Iohn 3.34. Iohn 1.16. Heb. 8.10. Zac. 12. Iohn 12.32, 33. Phil. 1.29. Eph. 1.3. 2 Pet. 1.1. Acts 5.31. Heb, 12.2. that the Lord God might dwel among them, that they might have communion and fellowſhip with God. He received the ſpirit without meaſure, as head and mediator: that of his fulneſs we might receive grace for grace. If God have given his Son to die for us, he will alſo give us faith, repentance, holyneſs, newneſs of heart and life. If he ſo loved all men, as to part with this pretious Jewell and Pearle of great price out of his boſome for them, he will then give all men a hand to take it with, and a casket to keep it in.
But for theſe and other argument which might be alledged againſt the General redemption, they are managed by other godly and reverend men in their printed books, to whom God hath given more skill and ability advantageouſly to handle ſpiritual weapons, then I have; only I caſt in my poor mite into the Lords treaſury, deſiring the Reader humbly and ſeriouſly to weigh and examine the ſcriptures in the margent.1 Tim. 2.6. 1 Iohn 2.1, 2. Iohn 3.16. Heb. 2. foreign.
After I had propounded my arguments againſt univerſal redemption, I did briefly (as the Lord enabled me) anſwer the moſt conſiderable objections of the adverſarie, Taken from thoſe general and indefinite expreſſions and phraſes of Scripture all, every, the world, the whole world (for as for theſe words i.e. Christ dyed for all men or for every man, they are not to be found in the original Text of Scripture but are ſupplyed in the*foreign, by an challa…e of the number, for foreign [for all] ſons, heirs For all and every one that ſhall believe, not only Jews but Gentiles. So 1 Tim. 2.6. Iohn 12.32. Tranſlation, which hath given occaſion to the venting of this erroneous opinion) But if theſe words were ſound in ſcripture, yet there is no neceſſity for us to expound them of every individual perſon, but with reſtriction and limitation, as is uſual in Scripture; for not only theſe words,aCol. 1.28. 1 Cor. 12.7. Rom. 5.18. Ier. 29.31. Gan. 3.8. 1 Cor. 4.5. Iohn 1.9. 1 Cor. 7.2. 20 Rom. 1.5. Rev. 18.3.23. Pſal. 118.10. 1 Chron. 14.17. Iohn 8.26. Iohn 12.19. Luke 2.1, 2, 3. 2 Cor. 5.19. Rom. 4.13.16. Ioh. 3.17 Ioh. 6.33. Ioh. 16.8. & 17.21. Heb. 2.5. Pſal. 22.27. Ioh. 1.29 1 Tim. 3.16. foreign, the Prepoſition [foreign] tranſlated [by] See Mar. 5 34, 35. 1 Iohn 5.19. Rev. 13.3. Rom. 1.8. Luke 2.1. Rev. 12.9. all men, every man, all Nations; but alſo theſe words, the world, the whole world, are (in more places then one) limited and reſtrained to a part of the world, and a certain number of men and women: Such general phraſes are therefore uſed by the Spirit of God in much wiſdom, becauſe the proud Jews were ſo apt ever after the breaking down of the pactition wall, to appropriate the benefits of the Meſſiah, and the priviledges of the Church of God to themſelves, and to exclude the world of the elect Gentiles, as dogs, and aliens, and ſtrangers from the covenant and promiſes of grace; the Jews being the only political viſible church of God under the old Teſtament adminiſtration; the Gentiles as oppoſite to them, were counted the world, See Exo. 12.19. Deut. 23.2. Lev. 26.33. Pl. 79.1.dogs, aliens, heathen. And indeed the call and converſion of the Gentiles, and adding them to the church of Chriſt, was ſuch a great and glorious myſterie,aEph. 3.8. Rom. 11. cap. that many of the Chriſtian Jews, yea ſome of the Apoſtles themſelvesbActs 10 cap. Acts 11. cap. could not at firſt comprehend it, there being in this ſuch a great and manifeſt alteration in the adminiſtrations of the old and new Teſtament.
I did alſo anſwer the objections which are raiſed from the generality of the ofter of Christ in the Miniſtry of the Goſpel; from the obligation that lies on every man and woman to believe in Chriſt and to apply his death; and laſtly, from thoſe pathetical expoſtulations and affectionate invitations in Scripture, directed indefinitely to all ſinners without exception: which paſſages (being ſpoken after the manner of men, and in condeſcenſion to our capacity; for properly there are no ſuch affections,Voluntas ſigni precepti approhationis, paſſions, or workings of ſpirit in God) are to be referred to the ſignifying, preceptive and approving Will of God; for ſo it may be called, not ſo properly as his eternal decree and purpoſe, which ſhall be accompliſhed, and cannot be reſiſted; for who hath reſiſted his Will? The commands,Rom. 9.19. exhortations, invitations, expoſtulations which we find in Scripture, do not determine for whom Chriſt dyed in particular by his Fathers appointment, nor what ſhall be the event, and ſhall unavoidably come to paſs touching the eternal condition of poor ſinners in reſpect of predeſtination and redemption;Quoad debitum, not quoad eventum, but they determine man's duty, and the rule of his obedience, and what God approves as good in it ſelf; not what Chriſt hath done, or God will do for us, and in us in particular;The learned Dr Twiſs Mr Ball on the Covenant Mr Rutherford, Mr Whitfield, Mr Owen Mr How againſt T. M Univerſality of Free Grace. but what it is our duty to do; there being a ſweet harmony and connexion between the end and the means.
It would be too tedious to recite all the particulars which I laid down in anſwer to theſe objections, and beſides they are already more largely and ſully anſwered by divers godly learned men in their elaborate treatiſes, to which I muſt referr the ſtudious and dilligent reader; for in this writing, I do affect and intend brevity, that ſo the poore deluded ſoules in the country, whom I pitty with all my heart, may have ſomething before them to read and peruſe, which by God's bleſſing may undeceive them, and ſettle them in the truth. I am perſwaded that the Lord in his infinite wiſdom ſuflers this and other erroneous and corrupt opinions to be broched, touching the Decrees of God, Redemption, Reconciliation, Juſtification, Ʋnion with God, the new Birth, Converſion, perſeverance, the Divinity of Christ, the nature, operation, and evidence of the ſpirit, bipriſme and other Church adminiſtrations; that ſo we may with more diligence ſeriouſneſs, humllity, and ſelfe denyal, ſearch the Scriptures, and through the teachings of the ſpirit of God, and the aſſiſtance of divine grace a taine to a right and ſetled and ſpiritual knowledge of theſe Goſpel myſteries whereof our apprehenſions hitherto have been but ſhallow and wide.
That which I have ſaid concerning the promiſes (and doubtles others have ſaid far more) may helpe to convince you, that the doctrine of general redemption (as it is comonly held forth) is very corrupt and unſound fighting directly againſt the tenour, ſcope, and ſenſe of the word of God rightly underſtood.) Let the promoters of this doctrine pretend what they will. I am very confident that it will appeare in the great day of Chriſt, to be no better then droſs and chaſfe, and combuſtible matter, which muſt and ſhall ſuffer loſs (though ſome that hold that it may be ſaved ſo as by fire) we ſhall one day find it to be a doctrine that comes from earth and not from heaven;1 Cor. 3 15. from the fleſh, and not from the ſpirit; for under the notion and pretence of univerſal grace, it deſtroyes the efficacy and power of grace; under the notion of univerſall redemption, it enervates the verue, undermines the benefit that flows from Redemption by Chriſt's blood. And that I may make this evident unto you. I ſhall breifly acquaint you with ſome ſad and dangerous Concomitants and conſequences of this opinion, which may ſerve now as ſo many antidotes againſt it, and preſervatives from it.
And firſt, univerſal redemption of all and every individual man; riſes up with a high hand againſt the glorious attributes of the great and wiſe, and juſt, and holy God, and namely againſt his abſolute power, ſoveraignty, and wiſdom, what ſhall the great and wiſe God give his Son to dy for the ſalvation of thouſands that ſhall never be ſaved? as if mans ſtubbornneſs could fruſtrate the deſigne of God; and as if ſin and corruption were more powerfull to ruine and deſtroy the ſoul, then the grace of God and the blood of Chriſt to ſave it.*Rom. 5.20, 21. It makes the powerful and gracious God to ſuſpend the ſalvation of the creature, upon the natural man's ability, and the contingency of his Will (and not upon his own irreſiſtable decree, the efficacy of his ſons blood, and the powerful and irreſiſtable operation of his ſpirit in converſion) which is directly contrary to the word of Truth.*Iſa. 48.6. Iſa. 46.10. Pſal. 33.11. Prov. 21.30. Prov. 19.21. Rom. 9.19. Eph. 1.4, 5, 6. 1 Cor. 5. ult. 1 Ioh. 1.7. Gal. 3.13, 14.
Again, it is an opinion that undermines the glorious wiſdom of God,Eph. 1.8. 1 Cor. 2.7, 8. (wherein he abounded in the myſterie of our Redemption by the blood of Chriſt) as if the wiſe God had deſigned and appointed Chriſt by his death to put all men into a ſaveable condition; and the end or effect of his death and blood ſhed, may be fully accompliſhed, though in the end there be not one man actually ſaved, and brought to eternal life and glory.
Doth this ſuit with the infinite wiſdom of God, that he ſhould propound to himſelf in the death of his Son, the ſalvation of every individual man, and yet not ordain effectual means for their converſion, and for bringing them to ſalvation? And oh how doth this doctrine of general Redemption and reconciliation, reflect upon the juſtice and righteouſneſs of the great God: What? ſhall the juſt God receive full ſatisfaction in the price of the precious blood of his Son, for every man in the world,Pſ. 9.8. Gen. 18.25. Rom. 3.4.25, 26, 1 Iohn 1.9. and yet thouſands periſh: Now though men be unjuſt, yet let the Judge of the whole earth be juſt and righteous, let God be true though every man be a lyar.
And as it reflects upon the juſtice of God ſo it impeacheth his higheſt love; ſhall God ſo love every man as to give his Sonnor them? And Chriſt ſo love every man, as to lay down his life for them (for herein God manifests and commends his love; Rom. 5.8. 1 Iohn 4.9, 10.not that we first loved him, but he firſt loved us, and ſent his Son to be a propitiation for our ſins) and yet withhold from them faith, repentance and newneſs of heart, without which they cannot be ſaved? Hath God loved every man ſo as to give his Son to the death of the Croſs for them, and hath the Lord Jeſus ſweat dropps and clodds of blood for their ſins, treading the wine preſs of the wrath of God, and crying out in the agony of his ſoul, my God, my God why haſt thou forſaken me? Rev. 19.15. Mat. 27.46.and yet ſhall moſt of them for whom he ſuffered ſo much, rot and periſh in final unbeleef and impenitency? certainly this doth exceedingly derogate from the power of divine love and grace.
Secondly, the doctrine of Univerſal Redemption puts men upon looſe and ungrounded contradiſtrnctions, that they may vindicate and maintain it: and what is this elſe but to take the Lord's name in vain, and to dally with his Word and Truth?
Some ſay that Chriſt died not in the ſtead of all, but for the good of allaNon loco & vice omnium ſed bono tantum. Remonſt. at the Hague confer..
That Chriſt impetrated and merited life for all and every individual man, but applies it only to Believers; whereas the Scriptures which I formerly cited, do evince and prove that theſe two (though they ought to be diſtinguiſhed) yet they are inſeparable acts of Chriſt's mediatorſhip, and are extended to the ſame perſons. Thoſe for whom he impetrated life, ſhall have it applyed to them.
Some ſay*Camero, Amerald, Teſlad. that Chriſt hath obtained by his death remiſſion of all ſins againſt the Covenant of works, for every man; but pardon of ſins againſt the Goſpel or new Covenant, only for the elect:1 John 1.7. whereas Chriſt's blood clenſech them from all ſin, for whom it is ſhed, foraſmuch as through Gods grace, and the Spirit's operation, the blood of Chriſt hath an effectual influence upon all their hearts, and conſciences, and converſations, to purge, and pacifie, and clenſe them.
And laſtly, ſome learned men (who are more ſober and moderate then thoſe whom I oppoſe) do ſay (but without ground from Scripture, as I humbly conceive) that Chriſt dyed for every man and woman in the world, in reſpect of the ſufficiency of his merit but not in reſpect of efficacy. That we ſhould extend the ſufficiency and merit of Chriſt's death and bloodſhed, beyond the purpoſe, decree, and intention of the Father and the Son for my part I cannot ſee any clear ground: 'tis true, the death and bloodſhed of Chriſt may be ſaid to be ſufficient for every man in reſpect of the intrinſecal vertue thereof, it being the blood of God,Acts 20.28. the blood of that perſon who is the infinite God. But I conceive that it cannot properly be ſaid to be a ſufficient ranſom for every man; and why, but becauſe it is not properly a ranſom or price paid for every man, nor never was ſo intended: So then, the ſufficiency and efficacy of Chriſt's death, are to be joyntly limitted to them for whom he dyed, and payed the price of redemption; nor did Chriſt ſhed one drop or dram of blood in vain; it was by the counſel and appointment of God, that Chriſt ſhould lay down his life only for them whom the Father gave him; and none of them that ſhall be loſt.
I remember the popiſh Schoolmen have ſuch a diſtinction of grace ſufficient, Hales 3. Summ. 9.69. Thom. m. 1, 2, 9, 109.and grace effectual: God (ſay they) affords grace ſufficient to every one, but not grace effectual. Sufficient grace (as they hold) is that by which a man may be ſaved, if he will not be wanting to himſelf; effectual grace is that which ſaves a man indeed: But this is groundleſs.2 Cor. 12.9. Where God tells Paul that his grace is ſufficient for him: This ſufficiency is not to be abſtracted and ſeparated from the efficacy of grace.
Thirdly, let me further add, that this opinion of Ʋniverſal Redemption, renders Chriſt but half a Saviour, an imperfect Saviour, and his blood ſhed ineffectual; as if he did only thereby put all men into a ſaveable condition, and man himſelf muſt ſtrike the greateſt ſtroke and actually ſave his own ſoul. It is a doctrine that puts men upon that greſs abſurdity that Chriſt died for thouſands ſhed his blood for milliors of ſouls that never heard the voice of the Goſpel which is the word of faith;Rom. 10.14, 15. How ſhall they believe in him of whom they have not heard? and how ſhall they hear without a Preacher? and how ſhall they preach except they be ſent? And will it not introduce that other groſs and carnal conceit, that in the end all and every one ſhall be ſaved; the falien Angels as well as reprobate men (as if there could be any deliverance out of hell?) If we hold an Ʋnive ſal Redemption and Reconciliation I can ſee no reaſon to the contrary, but that an univerſal ſalvation may be thence gathered by genuine and neceſſary conſequence.
Fourthly Ʋniverſal Redemption (as it is by many held forth and maintained) bolſters up people in a profane courſe or at the beſt in a general dead ſaith, or rather a ſancie inſteed of faith; may not a profane wretch reaſon thus? There be thoſe who ſay that Chriſt ſhed his blood for every man in the world; well, I am a man, and therefore Chriſt ſhed his blood for me. Now the Scripture is clear and full for this; namely, that Redemption by Chriſt's blood, and remiſſion of ſins go together: Thoſe whom Chriſt redeemed by his blood, ſhall not have their ſins imputed to them; and where there is non-imputation of ſin,Eph. 1.7. 2 Cor. 5.19. Pſ. 32.2. there is alſo imputation of Chriſt's righteouſneſs; bleſſedneſs, and ſalvation; Bleſſed is the man to whom the Lord doth not impute Iniquity: If it be ſo, may this wicked man ſay, I will go on and enjoy my luſts, according to this doctrine, I ſhall not periſh if Chriſt dyed for me; and if he dyed for every man, then he dyed for me.
And as this opinion may have, yea (I fear) it hath ſuch an operation upon many poor ſouls, ſo it may be a means to bring others to deſpair, and to make deſparate and ſad concluſions upon themſelves in reference to their eternal eſtate, to hold that thouſands ſhall be damned that Chriſt dyed for: may not Satan eaſily prevail upon an awakened ſoul by this temptation? ſuited to the doctrine of the general Ranſome) that there is no more efficacie in Chriſts blood for thee, to comfort, pacifie, and ſave thy ſoul, then for others that are damned. That which a flords real comfort and peace, is diſtinguiſhing grace and love; and I pray you what diſtinguiſhing grace is there to one more then another, according to the doctrine of Univerſal Grace and Redemption? What peace, joy, comfort? What ground of aſſurance can a poor ſoul draw from this Doctrine? Herein I ſhall appeal to a wounded ſpirit, a broken heart, that will with meekneſs hearken to good counſel; but as for ſuch as go on in a way of pride and carnal preſumption, as I cannot but pity them, ſo I ſhall not wonder though they ſcoff at the Doctrine of ſpecial and effectual grace and redemption; ſpecial grace will not be prized by men that are full of ſelf confidence, but by the ſelf denying ſoul.
Laſtly. The vigorous promoting this doctrine of univerſal redemption in City, Country, Army, is a ready way to reconcile us to Rome; oh what an introduction it makes? what an inlet it opens to the worſt of popiſh opinions? as conditional elections, See Eph. 1.4, 5, 9, 11. 2 Tim. 1, 9, Rom, 9.11, 1 Cor, 2.14, Eph, 2.1, Phil, 2.13, Eph, 1.18, 19, Ioh, 5.25 Rom, 8.7 Iohn 7.44, 45. Ioh, 3.6, Rom, 5.12, 14, Pſal, 5.5,that ſomthing in the creature, or done by the creature in time, is the cauſe or condition of Gods decree in predeſtination That the natural man hath free will and power of himſelf, without ſpiritual grace, to believe in Chriſt to eternal life, if the word of faith be morally propounded to him in the external miniſtry. That there is no ſuch thing as original ſin, and that all infants (dying in infancy) are ſaved; not only the infants of believers, but of Jews, Turks, Heathens, Atheiſts. How inconſiſtent this is with Antipaedo-baptiſme, I ſhall not now diſpute, but I ſuppoſe the moſt ſober and rational of that judgement, will eaſily apprehend that theſe two cannot hang together; namely that all infants are in a covenant of grace and in a ſtate of ſalvation; and yet that the outward viſible ſeale belongs not to them.
This opinion of univerſal redemption, is accompanyed with that ſad, black,See Rom 8, 38, 39, Ier, 31.3, Ioh, 13.1 Heb, 8, 12 Iohn 10, 27, 1 Iohn 5 12, 1 Ioh, 3, 9 diſmal, and uncomfortable doctrine, that a man may finally apoſtatiſe and fall away from a ſtate of grace and ſalvation; he may be a true believer, a member of Chriſt, in a ſtate of grace and juſtification to day, and yet a limbe of Satan, and in a ſtate of wrath and condemnation to morrow. Oh how ſad and uncomfortable is this to a poor ſoul! what ſad diſcouragements an diſpondencies of ſpirit may this expoſe a broken heart unto!
Hence alſo it is that the Scriptures are debaſed and vilified; For if Chriſt as mediator be ſavingly revealed in and by the inanimal creatures, the Sun, Moon, Stars, and fruitful ſeaſons, (as one of the ableſt and moſt daring of that way publikely affirmed in a diſpute in London, Mr John Goodwin, in a diſpute with Mr Sym,now printed) Is not this a ready way to render the glorious word of the Goſpel contemptible? and may it not well harden the Jews, Turkes, and Heathens, and keep them off from hearing the Goſpel preached, to tell them that Chriſt dyed for every man, and that ſalvation through Chriſt is revealed by Sun, Moon, and Stars, though they have not the written words? Here is a doctrine indeed that will pleaſe the papiſt well; and therefore we need not wonder that the late innovatorsaAs Dr Laud, Mountag, Cozens, Pockling, Heyling, did contend ſo furiouſly for univerſal redemption, freewill, apoſtacy from grace, and other points of Arminianiſme, and that they preſerred ſuch as incline thereunto, (diſcountenancing the moſt faithful and Orthodox miniſters of the contrary judgement) for they knew that theſe points would be as ſo many fit expedients, to bring us over and reconcile us to the papacy.
But as this doctrine was promoted and propagated by formall ſuperſtitious men, who were enemies to the power and ſpirit and life of godlineſs; and the preachers and profeſſors thereof, ſo it was much oppoſed, and the contrary aſſerted by the moſt reverend miniſters of Chriſt *Preſton, Sibbs, Bayne, Hooker, Twiſſe Pemble, Ames, Cotten., Who have left behind them a ſweet ſavor; many of them being at reſt with the Lord, and for whom the whole Church of Chriſt have and will ever have cauſe to bleſs his name.
But if Chriſt did not dy for every man and woman in the world, Object.then I have no ground to believe that he dyed for me.
This is but a meer fiction;Anſwer for firſt, It is no where ſaid in Scripture, that Chriſt dyed for thee by name, John, Thomas, Robert, &c. there is no ſuch particular perſonall ſcripture revelation, and therefore that cannot be the ground of thy faith; but that which thou art bound to believe, and to reſt upon, is, that Chriſt dyed for all thoſe ſinners that ſhall truly believe on him, whether Jews, or Gentiles: and if thou believe on him, and accept him for thy Saviour, Husband, Lord and King, and reſigne up thy ſeif to him, thou mayſt then conclude (to the comfort of thy ſoule) that Chriſt dyed for thee, and that thou ſhalt be ſaved.
The argument lies thus, whoſoever believeth on Chriſt, ſhall be ſaved; But I believe in Chriſt therefore I ſhall be ſaved. God ſo loved the world, Ioh. 3.16, 18.that he gave his only begotten Son, that whoſoever believeth on him ſhould not periſh, but have everlaſting life. 1 Tim. 1.15.He that believeth on him is not condemned, he that hath the Son hath life. This is a faithful ſaying, and worthy of all acceptation, that Chriſt Jeſus came into the world to ſave ſinners. By him all that believe are juſtified from all things, Acts 13.39.from which they could not be juſtified by the law of Moſes.
Secondly, It belongs to the Will of God's purpoſe and good pleaſure, and is a ſecret voluntas propoſiti, aut beneplaciti, whom Chriſt dyed for in particular: (neither canſt thou comfortably know it as to thy owne ſoule, till thou haſt a particular faith of aſſurance) and therefore you are not to fetch the ground of your faith from thence; but you are to look to the will of Gods precept, commanding and incouraging you to believe; they are to obey the command of God, to have a reſpect to the generality of the offer of Grace, and to this call and invitation of God, in the miniſtry of the word: Come unto me all ye that are weary and I will give you reſt. Mat. 11.28. Rev. 22.27.Whoever will, let him take of the water of life freely. This is open and revealed the other is ſecret and hid: nor ca…t thou have a particular evidence of Chriſt dying for thee: til the ſpirit of God come & work ſpecial faith in thy heart: and as for God's command to thee to uſe the means that thou mayſt believe and repent it is not grounded upon Chriſt's dying for thee in particular but on the connexion and harmony which is between the mean and the end, faith and ſalvation.
Thirdly, there are thouſands of precious Saints, ſome alive and ſome at reſt with the Lord, who have and had true faith, and peace of Conſcience and joy in the holy Ghoſt, and yet were meer ſtrangers to the Doctrine of Ʋntverſal Redemption.
Fourthly, I would gladly be reſolved in this, what more ground of believing to ſalvation there is from the univerſality of Redemption, then from the univerſality of the offer of Chriſt in the minſtry of the word; unleſs men will hold an Ʋniverſal Salvation, for ſeeing Chriſt died for many thouſands that ſhall be damned, may not I queſtion whether I be not one of that number and whether Chriſt died for me, ſo as that I ſhould in the event believe to ſalvation.
The Unive ſaliſts will not acknowledge that Chriſt hath merited and procured faith for all them whom he died for. This muſt needs be uncomfortable to a poor ſoul, that finds it impoſſible to believe from creature ſtrength and ability; but bleſſed be the Lord, who puts it out of doubt in his word, that Chriſt hath merited faith for us, and that we have faith through him, and for his ſake:2 Pet. 1.1. To them that have obtained like precious faith with us, through the righteouſneſs of God, and our Saviour Chriſt. To you it is given for Chriſt's ſake, Phil. 1.29. Rom. 8.32.not only to believe on him, but to ſuffer for him. He that ſpared not his own Son, but delivered him up for us all, how ſhal he not with him freely give us all things? Faith and repentance, and a new heart (I hope) are good things; here we have an argument from the greater to the leſſer; If God hath given Chriſt, which is the great gift, for poor ſinners; he will then freely give to them a ſpirit of faith and repentance. Let me ask our adverſaries this queſtion, what men are bound to believe for the peace of their Conſciences, when they take it for granted already, that Chriſt died for them, being comprehended in the world of mankinde.
To conclude, this ſmal Tract (which I deſire the good Lord to bleſs to the Reader) we declare unto you in our Miniſtry, that Chriſt died for all, for the world, for every man and woman that ſhall believe on him, and accept him, and cloſe with him upon the terms of the Goſpel; and is not here incouragement to poor ſinners, be their ſins never ſo great? Thou art not excluded by name, & why ſhouldſt thou exclude thy ſelf through unbelief? Suppoſe a company of paſſengers be ready to ſink, and a rope is let down from the ſhip, will they ſtand to queſtion whether the rope was let down with a purpoſe to ſave them from drowning, wil they not rather ſtrive who ſhal be moſt forward to take hold of it, and come up by it? If a pardon be publiſhed, that whoever will accept of it be his rebellion and treaſon never ſo hainous, he ſhall find mercy, is not here incouragement to the worſt of rebels, to come in and accept of pardon, and not queſtion the ſecret intention of the magiſtrate, whether he propound the pardon in general terms, only for tryal & conviction, or for their actual deliverance? There is not any one ſin, except the ſin againſt the holy Ghoſt (which is therefore unpardonable, becauſe they that commit it have not grace to repent) but ſome that have been guilty of that ſin, and have committed it, have found mercy; Paul, Mary Magdalen, Peter, Manaſſeh, Sampſon, Solomon, Zacheus, &c. are now glorious Saints in heaven: And is not here ground and incouragement for thee to believe? If the Lord give thee a heart to believe, for it is his gift; By grace are ye ſaved, through faith; Eph. 2.8.and that not of your ſelves, it is the gift of God. Doubtleſs there are many precious ſaints that can witneſs to this Truth, & tell you by experience, that God gives true faith, & peace of conſcience in ſuch a miniſtry as this breathing by his ſpirit thereon, for the Spirit breaths where it pleaſeth: as the wind bloweth where it liſteth, and thou knoweſt not whence it cometh, nor whither it goeth: So is every one that is born of the Spirit.
Now the Lord lead his people into truth, and by the light of his Countenance, and the brightneſs of his glorious appearance: let error and darkneſs be diſpelled; and all Antichriſtian Doctrines and opinions ſuppreſſed: certainly as the glorious God hath in a great meaſure already, ſo he will much more ere it be long, vindicate his own ſpirit. his Sons Blood, his Truth, his Miniſtry, his Ordinances, his Saintes, his own great and glorious Name; and teſtifie more clearly, and convincingly againſt the myſterie of Antichriſt, which now worketh in this Nation, under another vizard, and by other Inſtruments then formerly it hath wrought, but ſhall have no better ſucceſs, then it formerly had.
FINIS.
End of the text · William Troughton, Scripture Redemption Restrained and Limited (1652)