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CHAPTER 6
An answer to the twentieth chapter of the book entitled, “The Universality of God’s Free Grace,” etc.,
being a collection of all the arguments used by the author throughout
the whole book to prove the universality of redemption.
THE
title pretends satisfaction to them who desire to have
reason satisfied: which, that it is a great undertaking, I easily
grant; but for the performance of it, “hic labor, hoc
opus” That ever Christian reason, rightly informed by the
word of God, should be satisfied with any doctrine so
discrepant from the word, so full of contradiction in itself
and to its own principles, as the doctrine of universal
redemption is, I should much marvel. Therefore, I am persuaded
that the author of the arguments following (which, lest you
should mistake them for others, he calleth reasons) will
fail of his intention with all that have so much reason as to
know how to make use of reason, and so much grace as not to love
darkness more than light. The only reason, as far as I can
conceive, why he calls this collection of all the arguments and
texts of Scripture which he had before cited and produced at
large so many reasons, being a supposal that he hath given
them a logical, argumentative form in this place, I shall briefly
consider them; and, by the way, take notice of his skill in a
regular framing of arguments, to which here he evidently
pretends. His first reason, then, is as followeth: —
I.
“That which the Scripture oft and plainly affirmeth in
plain words is certainly true and to be believed, Proverbs 22:20,
21; Isaiah 8:20; 2 Peter 1:19, 20; “But that Jesus Christ
gave himself a ransom, and by the grace of God tasted death for
every man, is oft and plainly affirmed in Scripture, as is before
shown, 2 Peter 7 to 8: “Therefore, the same is certainly a
truth to be believed, John 20:31, Acts 26:27.”
First,
The proposition of this argument is clear, evident, and
acknowledged by all professing the name of Christ; but yet
universally with this caution and proviso, that by the
Scripture affirming any thing in plain words that is to be
believed, you understand the plain sense of those words,
which is clear by rules of interpretation so to be. It is the
thing signified that is to be believed, and not the words only,
which are the sign thereof; and, therefore, the plain sense
and meaning is that which we must inquire after, and is
intended when we speak of believing plain words of the Scripture.
But now if by plain words you understand the literal
importance of the words, which may perhaps be figurative, or
at least of various signification, and capable of
extension or restriction in the interpretation, then there is
nothing more false than this assertion; for how can you then
avoid the blasphemous folly of the Anthropomorphites, assigning a
body and human shape unto God, the plain words of the
Scripture often mentioning his eyes, hands, ears, etc., it
being apparent to every child that the true importance of those
expressions answers not at all their gross carnal conception?
Will not also transubstantiation, or its younger brother
consubstantiation, be an article of our creed? With this
limitation, then, we pass the proposition, with the places of
Scripture brought to confirm it; only with this observation, that
there is not one of them to the purpose in hand, — which,
because they do not relate to the argument in consideration, we
only leave to men’s silent judgments.
Secondly,
The assumption, or minor proposition, we absolutely deny as to
some part of it; as that Christ should be said to give himself a
ransom for every man, it being neither often, nor once, nor
plainly, nor obscurely affirmed in the Scripture, nor at all
proved in the place referred unto: so that this is but an empty
flourishing. For the other expression, of “tasting death for
every man,” we grant that the words are found Hebrews 2:9;
but we deny that every man doth always necessarily signify
all and every man in the world. Nouqetou~ntev pa>nta
a]nqrwpon kai< dida>skontev pa>nta a]nqrwpon, Colossians
1:28, — “Warning every man, and teaching every
man.” Every man is not there every man in the world;
neither are we to believe that Paul warned and taught every
particular man, for it is false and impossible. So that every
man, in the Scripture, is not universally collective of all
of all sorts, but either distributive, for some of all sorts, or
collective, with a restriction to all of some sort; as in that of
Paul, every man, was only of those to whom he had preached
the gospel. Secondly, In the original there is only uJpe<r
panto>v, for every, without the substantive man, which
might be supplied by other words as well as man, — as
elect, or believer.
Thirdly,
That every one is there clearly restrained to all the
members of Christ, and the children by him brought to glory, we
have before declared. So that this place is no way useful for the
confirmation of the assumption, which we deny in the sense
intended; and are sure we shall never see a clear, or so much as
a probable, testimony for the confirming of it. To the conclusion
of the syllogism, the author, to manifest his skill in disputing
in such an argumentative way as he undertaketh, addeth some
farther proofs. Conscious, it seems, he was to himself that it
had little strength from the propositions from which it is
enforced; and, therefore, thought to give some new supportments
to it, although with very ill success, as will easily appear to
anyone that shall but consult the places quoted, and consider the
business in hand. In the meantime, this new logic, of filing
proofs to the conclusion which are suitable to neither
proposition, and striving to give strength to that by new
testimony which it hath not from the premises, deserves our
notice in this age of learned writers. “Heu quantum est
sapere.” Such logic is fit to maintain such divinity. And so
much for the first argument.
II.
“Those whom Jesus Christ and his apostles, in plain
terms, without any exception or restraint, affirm that Christ
came to save, and to that end died, and gave himself a ransom
for, and is a propitiation for their sin, he certainly did come
to save, and gave himself a ransom for them, and is the
propitiation for their sins, Matthew 26:24; John 6:38; 1
Corinthians 15:3, 4; Hebrews 10:7; John 8:38, 45; 2 Peter 1:16;
Hebrews 2:3, 4; “But Jesus Christ and his apostles have, in
plain terms, affirmed that ‘Christ came to save
sinners,’ 1 Timothy 1:15; the ‘world,’ John 3:17;
that he died for the ‘unjust,’ 1 Peter 3:18; the
‘ungodly,’ Romans 5:6; for ‘every man,’
Hebrews 2:9; ‘gave himself a ransom for all men,’ 1
Timothy 2:6; and is the ‘propitiation for the sins of the
whole world,’ 1 John 2:2; and every one of these
affirmations without any exception or restraint, all being
unjust, ungodly, sinners, and men, and of the world, Romans 3:10,
19, 20, 23; Ephesians 2:1-3; Titus 3:3; John 3:4, 6:
“Therefore,
Jesus Christ came to save, died, and gave himself a ransom for
all men, and is the propitiation for their sins, John 1:29.”
To
the proposition of this argument I desire only to observe, that
we do not affirm that the Scripture doth, in any place, lay an
exception or restraint upon those persons for whom Christ is said
to die, as though in one place it should be affirmed he died for
all men, and in another some exception against it, as though some
of those all men were excluded, — which were to feign
a repugnancy and contradiction in the word of God; only, we say,
one place of Scripture interprets another, and declares that
sense which before in one place was ambiguous and doubtful. For
instance: when the Scripture showeth that Christ died or gave
himself a ransom for all, we believe it; and when, in
another place, he declares that all to be his church,
his elect, his sheep, all believers, — some
of all sorts, out of all kindreds, and nations, and tongues,
under heaven; this is not to lay an exception or restraint
upon what was said of all before, but only to declare that
the all for which he gave himself for a ransom were all
his church, all his elect, all his sheep, some of all sorts: and
so we believe that he died for all. With this observation we let
pass the proposition, taking out its meaning as well as the
phrase whereby it is expressed will afford it, together with the
vain flourish and pompous show of many texts of Scripture brought
to confirm it, whereof not one is anything to the purpose; so
that I am persuaded he put down names and figures at a venture,
without once consulting the texts, having no small cause to be
confident that none would trace him in his flourish, and yet that
some eyes might dazzle at his supernumerary quotations. Let me
desire the reader to turn to those places, and if anyone of them
be anything to the purpose or business in hand, let the
author’s credit be of weight with him another time. O let us
not be as many, who corrupt the word of God! But perhaps it is a
mistake in the impression, and for Matthew 26:24, he intends
Matthew 26:28, where Christ is said to shed his blood for many.
In John 6, he mistook John 6:38 for John 6:39, where our Savior
affirms that he came to save that which his Father gave him,
— that none should be lost; which certainly are the elect.
In 1 Corinthians 15:3, 4, he was not much amiss, the apostle
conjoining in those verses the death and resurrection of Christ,
which he saith was for us; and how far this advantageth his cause
in hand, we have before declared. By Hebrews 10:7, I suppose he
meant verse 10 of the chapter, affirming that by the will of God,
which Christ came to do, we are sanctified, even through the
offering of the body of Jesus, — ascribing our
sanctification to his death, which is not effected in all and
every one; though perhaps he may suppose the last clause of the
verse, “once for all,” to make for him. But some
charitable man, I hope, will undeceive him, by letting him know
the meaning of the word ejfa>pax. The like may be observed of
the other places, — that in them is nothing at all to the
proposition in hand, and nigh them at least is enough to evert
it. And so his proposition in sum is: — “All those for
whom the Scripture affirms that Christ did die, for them he
died;” which is true, and doubtless granted. The assumption
affirms that Christ and his apostles in the Scriptures say that
he died to save sinners, unjust, ungodly, the world,
all; whereupon the conclusion ought barely to be,
“Therefore Christ died for sinners, unjust, ungodly, the
world, and the like.” To which we say, — First, That
this is the very same argument, for substance, with that which
went before, as also are some of those that follow; only some
words are varied, to change the outward appearance, and so to
make show of a number. Secondly, That the whole strength of this
argument lies in turning indefinite propositions into universals,
concluding that because Christ died for sinners, therefore he
died for all sinners; because he died for the unjust, ungodly,
and the world, that therefore he died for everyone that is
unjust, or ungodly, and for every one in the world; because he
died for all, therefore for all and every one of all sorts of
men. Now, if this be good arguing, I will furnish you with some
more such arguments against you have occasion to use them: —
First, God “justifieth the ungodly,” Romans 4:5;
therefore, he justifieth everyone that is ungodly. Now,
“whom he justifieth, them he also glorifieth;” and
therefore every ungodly person shall be glorified. Secondly, When
Christ came, “men loved darkness rather than light,”
John 3:19; therefore, all men did so, and so none believed. Thirdly,
“The world knew not Christ,” John 1:10; therefore,
no man in the world knew him. Fourthly, “The whole
world lieth in wickedness,” 1 John 5:19; therefore, everyone
in the world doth so. Such arguments as these, by turning
indefinite propositions into universals, I could easily furnish
you withal, for any purpose that you will use them to. Thirdly,
If you extend the words in the conclusion no farther than the
intention of them in the places of Scripture recited in the
assumption, we may safely grant the whole, — namely, that
Christ died for sinners and the world, for sinful men in their
several generations living therein; but if you intend a
universality collective of all in the conclusion, then the
syllogism is sophistical and false, no place of Scripture
affirming so much that is produced, the assignation of the object
of the death of Christ in them being in terms indefinite,
receiving light and clearness for a more restrained sense in
those places where they are expounded to be meant of all his own
people, and the children of God scattered throughout the world.
Fourthly, For particular places of Scripture urged, 1 Timothy
1:15; 1 Peter 3:18; Romans 5:6, in the beginning of the
assumption, are not at all to the purpose in hand. John 3:17;
Hebrews 2:9; 1 John 2:2, have been already considered. Romans
3:10, 19, 20, 23; Ephesians 2:1-3; Titus 3:3; John 3:4, 6, added
in the close of the same proposition, prove that all are sinners
and children of wrath; but of Christ’s dying for all
sinners, or for all those children of wrath, there is not the
least intimation. And this may suffice in answer to the first two
arguments, which might easily be retorted upon the author of
them, the Scripture being full and plain to the confirmation of
the position which he intends to oppose.
III.
“That which the Scripture layeth forth as one end of the
death of Christ, and one ground and cause of God’s exalting
Christ to be the Lord and Judge of all, and of the equity of his
judging, that is certainly to be believed, Psalm 12:6, 18:130,
119:4; “But the Scripture layeth forth this for one end of
the death and resurrection of Christ, that he might be the Lord
of all, Romans 14:9; 2 Corinthians 5:14, 15. And for that cause
(even his death and resurrection) hath God exalted him to be the
Lord and Judge of all men, and his judgments shall be just,
Romans 14:9, 11, 12; 2 Corinthians 5:10; Philippians 2:7-11; Acts
17:31; Romans 2:16:
“Therefore,
that Christ so died, and rose again for all, is a truth to be
believed, 1 Timothy 2:6?
First,
The unlearned framing of this argument, the uncouth expressions
of the thing intended, and failing in particulars, by the by,
being to be ascribed to the person and not the cause, I shall not
much trouble myself withal; as, — First, To his
artificial regularity in bring his minor proposition, namely,
Christ being made Lord and Judge of all, into the major; so
continuing one term in all three propositions, and making the
whole almost unintelligible. Secondly, His interpreting,
“For this cause God exalted Christ,” to be his death
and resurrection, when his resurrection, wherein he was
“declared to be the Son of God with power,” Romans 1:4,
was a glorious part of his exaltation. To examine and lay open
the weakness and folly of innumerable such things as these, which
everywhere occur, were to be lavish of precious moments. Those
that have the least taste of learning or the way of reasoning do
easily see their vanity; and for the rest, especially the poor
admirers of these foggy sophisms, I shall not say, “Quoniam
hic populus vult decipi, decipiatur,” but, “God give
them understanding and repentance, to the acknowledgment of the
truth.”
Secondly,
To this whole argument, as it lies before us, I have nothing to
say but only to entreat Mr. More, that if the misery of our times
should be calling upon him to be writing again, he would cease
expressing his mind by syllogisms, and speak in his own manner;
which, by its confusion in innumerable tautologies, may a little
puzzle his reader. For, truly, this kind of arguing here used,
— for want of logic, whereby he is himself deceived, and
delight in sophistry, whereby he deceiveth others, — is
exceedingly ridiculous; for none can be so blind but that, at
first reading of the argument, he will see that he asserts and
infers that in the conclusion, strengthening it with a new
testimony, which was not once dreamed of in either of the
premises; they speaking of the exaltation of Christ to be judge
of all, which refers to his own glory; the conclusion, of his
dying for all, which necessarily aims at and intends their good.
Were it not a noble design to banish all human learning, and to
establish such a way of arguing in the room thereof? “Hoc
Ithacus velit et magno mercentur Atridae.”
Thirdly,
The force and sum of the argument is this: — Christ died and
rose again that he might be Lord and Judge of all; therefore,
Christ died for all.” Now, ask what he means by dying for
all, and the whole treatise answers that it is a paying a ransom
for them all, that they might be saved. Now, how this can be
extorted out of Christ’s dominion over all, with his power
of judging all committed to him, which also is extended to the
angels for whom he died not, let them that can understand it
rejoice in their quick apprehension; I confess it flies my
thoughts.
Fourthly,
The manner of arguing being so vain, let us see a little whether
there be any more weight in the matter of the argument. Many
texts of Scripture are heaped up and distributed to the several
propositions. In those out of Psalm 12:6, 18:30 (as I suppose it
should be, not 130, as it is printed), Psalm 119:4, there is some
mention of the precepts of God, with the purity of his word and
perfection of his word; which that they are anything to the
business in hand I cannot perceive. That of 2 Timothy 2:6, added
to the conclusion, is one of those places which are brought forth
upon every occasion, as being the supposed foundation of the
whole assertion, but causelessly, as hath been showed oft.
[Among] those which are annexed to the minor proposition, [is] 2
Corinthians 5:14, 15: as I have already cleared the mind of the
Holy Ghost in it, and made it manifest that no such thing as
universal redemption can be wrested from it, so unto this present
argument it hath no reference at all, not containing any one
syllable concerning the judging of Christ and his power over all,
which was the medium insisted on. Philippians 2:7-11; Acts 17:31;
Romans 2:16, mention, indeed, Christ’s exaltation, and his
judging all at the last day; but because he shall judge all at
the last day, therefore he died for all, will ask more pains to
prove than our adversary intends to take in this cause. The
weight, on the whole, must depend on Romans 14:9,11,12; which
being the only place that gives any color to this kind of
arguing, shall a little be considered. It is the lordship and
dominion of Christ over all which the apostle, in that place, at
large insists on and evidenceth to believers, that they might
thereby be provoked to walk blameless, and without offense one
towards another, knowing the terror of the Lord, and how that all
men, even themselves and others, must come to appear before his
judgment-seat, when it will be but a sad thing to have an account
to make of scandals and offenses. Farther to ingraft and fasten
this upon them, he declares unto them the way whereby the Lord
Christ attained and came to this dominion and power of judging,
all things being put under his feet, together with what design he
had, as to this particular, in undertaking the office of
mediation, there expressed by “dying, rising, and
reviving,” — to wit, that he might have the execution
of judging over all committed to him, that being part of the
“glory set before him,” which caused him to
“endure the cross and despise the shame,” Hebrews 12:2.
So
that all which here is intimated concerning the death of Christ
is about the end, effects, and issue that it had towards himself,
not any thing of what was his intention towards them for whom he
died. To die for others does at least denote to die for their
good, and in the Scripture always to die in their stead. Now,
that any such thing can be hence deducted as that Christ died for
all, because by his death himself made way for the enjoyment of
that power whereby he is Lord over all, and will judge them all,
casting the greatest part of men into hell by the sentence of his
righteous judgment, I profess sincerely that I am no way able to
perceive. If men will contend and have it so, that Christ must be
said to die for all, because by his death and resurrection he
attained the power of judging all, then I shall only leave with
them these three things: — First, That innumerable
souls shall be judged by him for not walking according to the
light of nature left unto them, directing them to seek after the
eternal power and Godhead of their Creator, without the least
rumor of the gospel to direct them to a Redeemer once arriving at
their ears, Romans 2:12; and what good will it be for such that
Christ so died for them? Secondly, That he also died for
the devils, because he hath, by his death and resurrection,
attained a power of judging them also. Thirdly, That the
whole assertion is nothing to the business in hand; our inquiry
being about them whom our Savior intended to redeem and save by
his blood; this return, about those he will one day judge:
“quaestio est de alliis, responsio de cepis.”
IV.
“That which the Scripture so sets forth in general for
the world of mankind, as a truth for them all, that whosoever of
the particulars so believe as to come to Christ and receive the
same shall not perish, but have everlasting life, is certainly a
truth to be believed, Acts 5:20;
“But
that God sent forth his Son to be the Savior of the world is in
Scripture so set forth in general for all men, that whosoever of
the particulars so believe as they come to Christ and receive the
same, they shall not perish, but have everlasting life, John
3:16-18,36, 1:4,11,12:
“Therefore,
that God sent his Son to be the Savior of the world is a certain
truth, 1 John 4:14.”
I
hope no ingenuous man, that knows any thing of the controversy in
hand, and to what head it is driven between us and our adversary,
or is in any measure acquainted with the way of arguing, will
expect that we should spend many words about such poor
flourishes, vain repetitions, confused expressions, and illogical
deductions and argumentations, as this pretended new argument
(indeed the same with the first two, and with almost all that
follow), will expect that I should cast away much time or pains
about them. For my own part, I were no way able to undergo the
tediousness of the review of such things as these, but that
“eundum est quo trahunt fata ecclesiae.” Not, then, any
more to trouble the reader with a declaration of that in
particulars which he cannot but be sufficiently convinced of by a
bare overlooking of these reasons, — namely, that this
author is utterly ignorant of the way of reasoning, and knows not
how tolerably to express his own conceptions, nor to infer one
thing from another in any regular way, I answer, — First,
That whatsoever the Scripture holds forth as a truth to be
believed is certainly so, and to be embraced. Secondly, That the
Scripture sets forth the death of Christ, to all whom the gospel
is preached [unto], as an all-sufficient means for the bringing
of sinners unto God, so as that whosoever believe it and come in
unto him shall certainly be saved. Thirdly, What can be concluded
hence, but that the death of Christ is of such infinite value as
that it is able to save to the utmost every one to whom it is
made known, if by true faith they obtain an interest therein and
a right thereunto, we cannot perceive. This truth we have
formerly confirmed by many testimonies of Scripture, and do
conceive that this innate sufficiency of the death of Christ is
the foundation of its promiscuous proposal to elect and
reprobate. Fourthly, That the conclusion, if he would have the
reason to have any color or show of an argument, should at least
include and express the whole and entire assertion contained in
the proposition, — namely, “That Christ is so set forth
to be the Savior of the world, that whosoever of the particulars
believe,” etc. And then it is by us fully granted, as making
nothing at all for the universality of redemption, but only for
the fullness and sufficiency of his satisfaction. Of the word world
enough hath been said before.
V.
“That which God will one day cause every man confess to
the glory of God is certainly a truth, for God will own no lie
for his glory, John 3:33; Romans 3:3,4; “But God will one
day cause every man to confess Jesus (by virtue of his death and
ransom given) to be the Lord, even to the glory of God,
Philippians 2:7-11; Isaiah 45:22,23; Romans 14:9,11,12; Psalm
86:9: “Therefore, it is certainly a truth that Jesus Christ
hath given himself a ransom for all men, and hath thereby the
right of lordship over them; and if any will not believe and come
into this government, yet he abideth faithful, and cannot deny
himself, but will one day bring them before him, and cause them
to confess him Lord, to the glory of God; when they shall be
denied by him, for denying him in the days of his patience, 2
Timothy 2:12-14; Matthew 10:32,33; 2 Corinthians 5:10.”
Ans.
The conclusion of this argument ought to be thus, and no
otherwise, if you intend it should receive any strength from the
promises: “Therefore, that Jesus Christ is the Lord, and to
be confessed to the glory of God, is certainly a truth.”
This, I say, is all the conclusion that this argument ought to
have had, unless, instead of a syllogism, you intend three
independent propositions, every one standing upon its own
strength. That which is inserted concerning his giving himself a
ransom for all, and that which follows of the conviction and
condemnation of them who believe not nor obey the gospel,
confirmed from 2 Corinthians 5:10, 2 Timothy 2:12-14, is
altogether heterogeneous to the business in hand.
Now,
this being the conclusion intended, if our author suppose that
the deniers of universal redemption do question the truth of it,
I wonder not at all why he left all other employment to fall
a-writing controversies, having such apparent advantages against
his adversaries as such small mistakes as this are able to
furnish his conceit withal But it may be an act of charity to
part him and his own shadow, — so terribly at variance as
here and in other places; wherefore, I beseech him to hear a word
in his heat, and to take notice, — [First,] That though we
do not ascribe a fruitless, ineffectual redemption to Jesus
Christ, nor say that he loved any with that entire love which
moved him to lay down his life, but his own church, and that all
his elect are effectually redeemed by him, yet we deny not but
that he shall also judge the reprobates, — namely, even all
them that know not, that deny, that disobey and corrupt the truth
of his gospel, — and that all shall be convinced that he is
Lord of all at the last day: so that he may spare his pains of
proving such unquestionable things. Something else is extremely
desirous to follow, but indignation must be bridled. Secondly,
For that cause in the second proposition, “By virtue of his
death and ransom given,” we deny that it is anywhere in the
Scripture once intimated that the ransom paid by Christ in his
death for us was the cause of his exaltation to be Lord of all:
it was his obedience to his Father in his death, and not his
satisfaction for us, that is proposed as the antecedent of this
exaltation; as is apparent, Philippians 2:7-11.
VI.
“That which may be proved in and by the Scripture, both
by plain sentences therein and necessary consequences imported
thereby, without wresting, wrangling, adding to, taking from, or
altering the sentences and words of Scripture, is a truth to be
believed, Matthew 22:29,32; Romans 11:2,5,6; “But that Jesus
Christ gave himself a ransom for all men, and by the grace of God
tasted death for every man, may be proved in and by the
Scripture, both by plain sentences therein and necessary
consequences imported thereby, without wresting, wrangling,
adding, or taking away, or altering the words and sentences, as
is already showed, chapters 7 and 13, which will be now ordered
into several proofs: “Therefore, that Jesus Christ gave
himself for all men, and by the grace of God tasted death for
every man, is a truth to be believed, Mark 1:15, 16:15,18; 1 John
4:14.”
Ans.
First, The meaning of this argument is, that universal
redemption may be proved by the Scripture; which, being the very
thing in question, and the thesis undertaken to be proved, there
is no reason why itself should make an argument, but only to make
up a number: and, for my part, they should pass without any other
answer, namely, that they are a number, but that those who are
the number are to be considered. Secondly, Concerning the
argument itself (seeing it must go for one), we say, — First,
To the first proposition, that laying aside the unnecessary
expressions, the meaning of it I take to be this: “That
which is affirmed in the Scripture, or may be deduced from thence
by just consequence, following such ways of interpretation, of
affirmation, and consequences, as by which the Spirit of God
leadeth us into the knowledge of the truth, is certainly to be
believed;” which is granted of all, though not proved by the
places he quoteth, Matthew 22:29,32, Romans 11:2,5,6, and is the
only foundation of that article of faith which you seek to
oppose. Secondly, To the second, that Christ gave himself
a ransom ujpe<r pa>ntwn, for all, and tasted death uJpe<r
panto>v, for all, is the very word of Scripture, and was never
denied by any. The making of all to be all men and every
man, in both the places aimed at, is your addition, and not the
Scripture’s assertion. If you intend, then, to prove that
Christ gave himself a ransom for all, and tasted death for all,
you may save your labors; it is confessed on all hands, none ever
denied it. But if you intend to prove those all to be all
and every man, of all ages and kinds, elect and reprobate, and
not all his children, all his elect, all his sheep, all his
people, all the children given him of God, — some of all
sorts, nations, tongues, and languages only, I will, by the
Lord’s assistance, willingly join issue with you, or any man
breathing, to search out the meaning of the word and mind of God
in it; holding ourselves to the proportion of faith, essentiality
of the doctrine of redemption, scope of the places where such
assertions are, comparing them with other places, and the like
ways, — laboring in all humility to find the mind of the
Lord, according to his own appointment. And of the success of
such a trial, laying aside such failings as will adhere to my
personal weakness, I am, by the grace of God, exceedingly
confident; having, by his goodness, received some strength and
opportunity to search into and seriously to weigh whatever the
most famous assertors of universal redemption, whether Lutherans
or Arminians, have been able to say in this cause. For the
present, I address myself to what is before me; only desiring the
reader to observe, that the assertion to be proved is, “That
Jesus Christ, according to the counsel and will of his Father,
suitable to his purpose of salvation in his own mind and
intention, did, by his death and oblation, pay a ransom for all
and every man, elect and reprobate, — both those that are
saved and those that perish, — to redeem them from sin,
death, and hell, [and] to recover salvation, life, and
immortality for them; and not only for his elect, or church,
chosen to an inheritance before the foundation of the
world.” To confirm this we have divers places produced;
which, by the Lord’s assistance, we shall consider in order.
Proof
1 of argument 6. “God so loved the world, that he
gave his Son to be the Savior of the world, 1 John 4:14; and
sends his servant to bear witness of his Son, that all men
through him might believe, John 1:4,7; that whosoever believes on
him might have everlasting life, John 3:16,17. And he is willing
that all should come to the knowledge of the truth, 1 Timothy
2:4, and be saved, 1 Timothy 1:15. Nor will he be wanting in the
sufficiency of helpfulness to them, if, as light comes, they will
suffer themselves to be wrought on and to receive it, Proverbs
1:23, 8:4,5. And is not this plain in Scripture?”
Ans.
First, The main, yea, indeed, only thing to be proved, as we
before observed, is, that these indefinite propositions which we
find in the Scripture concerning the death of Christ are to be
understood universally, — that the terms all and world do
signify in this business, when they denote the object of the
death of Christ, all and every man in the world. Unless this be
done, all other labor is altogether useless and fruitless. Now,
to this there is nothing at all urged in this pretended proof,
but only a few ambiguous places barely recited, with a false
collection from them or observation upon them, which they give no
color to.
Secondly,
1 John 4:14, God’s sending his Son to be the “Savior of
the world,” and his servant to testify it, is nothing but to
be the Savior of men living in the world; which his elect are. A
hundred such places as these, so clearly interpreted as they are
in other places, would make naught at all to the purpose. The
next thing is from John 1:4,7. Verse 4 is, that Christ was the
“life of men;” which is most true, no life being to be
had for any man but only in and through him. This not being at
all to the question, the next words of verse 7 [are], “That
all men through him might believe;” which words being thrust
in, to piece-up a sense with another fraction of Scripture, seem
to have some weight, as though Christ were sent that all men
through him might believe. A goodly show! seeming no less to make
for universal redemption than the Scripture cited by the devil,
after he had cut off part of it, did for our Savior’s
casting himself from the pinnacle of the temple. But if you cast
aside the sophistry of the old serpent, the expression of this
place is not a little available to invalidate the thesis sought
to be maintained by it. The words are, “There was a man sent
from God, whose name was John. The same came for a witness, to
bear witness of the light, that all men through him might
believe.” Now, who do you think is there meant by di j
aujtou~, “through him?” Is it Christ, think you, the
light? or John, the witness of the light? Certainly John, as
almost all expositors do agree, except certain among the Papists,
and Grotius, — that Ishmael. So the Syriac interpreter,
reading, “By his hand or ministry.” So or, as it should
be here, dia< tou~ fwtov, “by the light;” but eijv
to< fw~v, John 12:36, “in the light,” not by it.
And ejpi to<n Ku>rion, Acts 9:42, “believed in the
Lord;” so also, Romans 9:33, Kai< pa~v oJ pisteu>wn
ejp j aujtw||, “Every one that believeth on him.” So ejn
Cristw~|, in divers places, in him; but no mention of
believing by him, which rather denotes the instrument of
believing, as is the ministry of the word, than the object of
faith, as Christ is. This being apparent, let us see what is
affirmed of John, why he was sent “that all through
him might believe.” Now, this word all here hath all
the qualifications which our author requireth for it, to be
always esteemed a certain expression of a collective
universality, that it is spoken of God, etc. And who, I pray you,
were these all, that were intended to be brought to the
faith by the ministry of John? Were they not only all those that
lived throughout the world in his days, who preached (a few
years)in Judea only, but also all those that were dead before his
nativity, and that were born after his death, and shall be to the
end of the world in any place under heaven? Let them that can
believe it enjoy their persuasion, with this assurance that I
will never be their rival; being fully persuaded that by all
men here is meant only some of all sorts, to whom his word
did come. So that the necessary sense of the word all here
is wholly destructive to the proposition. For what, thirdly, is
urged from John 3:16,17, that God so sent his Son, that
“whosoever believeth on him might have everlasting
life,” as far as I know is not under debate, as to the sense
of it, among Christians. Fourthly, For God’s willingness
that all should be saved, from 1 Timothy 2:4 (to which a word is
needlessly added to make a show, the text being quite to another
purpose, from 1 Timothy 1:15), taking all men there for
the universality of individuals, then I ask, — First, What
act it is of God wherein this his willingness doth consist? Is it
in the eternal purpose of his will that all should be saved? Why
is it not accomplished? “Who hath resisted his will?”
Is it in an antecedent desire that it should be so, though he
fail in the end? Then is the blessed God most miserable, it being
not in him to accomplish his just and holy desires. Is it some
temporary act of his, whereby he hath declared himself unto them?
Then, I say, Grant that salvation is only to be had in a
Redeemer, in Jesus Christ, and give me an instance how God, in
any act whatsoever, hath declared his mind and revealed himself
to all men, of all times and places, concerning his willingness
of their salvation by Jesus Christ, a Redeemer, and I will never
more trouble you in this cause. Secondly, Doth this will
equally respect the all intended, or doth it not? If it
doth, why hath it not equal effects towards all? what reason can
be assigned? If it doth not, whence shall that appear? There is
nothing in the text to intimate any such diversity. For our
parts, by all men we understand some of all sorts
throughout the world, not doubting but that, to the equal reader,
we have made it so appear from the context and circumstances of
the place, the will of God there being that mentioned by our
Savior, John 6:40. That which follows in the close of this proof,
of God’s “not being wanting in the sufficiency of
helpfulness to them who, as light comes, suffer themselves to be
wrought upon and receive it,” is a poisonous sting in the
tail of the serpent, wherein is couched the whole Pelagian poison
of free-will and Popish merit of congruity, with Arminian
sufficient grace, in its whole extent and universality; to
neither of which there is the least witness given in the place
produced.
The
sum and meaning of the whole assertion is, that there is a
universality of sufficient grace granted to all, even of grace
subjective, enabling them to obedience, which receives addition,
increase, degrees, and augmentation, according as they who have
it do make use of what they presently enjoy; which is a position
so contradictory to innumerable places of Scripture, so
derogatory to the free grace of God, so destructive to the
efficacy of it, such a clear exaltation of the old idol free-will
into the throne of God, as any thing that the decaying estate of
Christianity hath invented and broached. So far is it from being
“plain and clear in Scripture,” that it is universally
repugnant to the whole dispensation of the new covenant revealed
to us therein; which, if ever the Lord call me to, I hope very
clearly to demonstrate: for the present, it belongs not
immediately to the business in hand, and therefore I leave it,
coming to —
Proof
2. “Jesus Christ, the Son of God, came into the world to
save the world, John 12:47; to save sinners, 1 Timothy 1:15; to
take away our sins, and destroy the works of the devil, 1 John
3:5,8 to take away the sins of the world, John 1:29: and
therefore died for all, 2 Corinthians 5:14,15; and gave himself a
ransom for all, 1 Timothy 2:6; to save that which was lost,
Matthew 18:11. And so his propitiation was made for the world, 2
Corinthians 5:19; the whole world, 1 John 2:2. And all this is
full and plain in Scripture.”
Ans.
Those places of this proof where there is mention of all or
world, as John 12:47, 1:29; 2 Corinthians 5:14,15; 1
Timothy 2:6; 2 Corinthians 5:19; 1 John 2:2, have been all
already considered, and I am unwilling to trouble the reader with
repetitions. See the places, and I doubt not but you will find
that they are so far from giving any strength to the thing
intended to be proved by him, that they much rather evert it. For
the rest, 1 Timothy 1:15; Matthew 18:11; 1 John 3:5,8, how any
thing can be extracted from them to give color to the
universality of redemption I cannot see; what they make against
it hath been declared. Pass we then to —
Proof
3. “God in Christ doth, in some means or other of his
appointment, give some witness to all men of his mercy and
goodness procured by Christ, Psalm 19:4; Romans 10:18; Acts
14:17; and there-through, at one time or other, sendeth forth
some stirrings of his Spirit, to move in and knock at the hearts
of men, to invite them to repentance and seeking God, and so to
lay hold on the grace and salvation offered: and this not in a
show or pretense, but in truth and good-will, ready to bestow it
on them. And this is all fully testified in Scripture, Genesis
6:3; Isaiah 45:22; Acts 17:30,31; John 1:19.’
Ans.
First, “Parvas habet spes Troja, si tales habet.”
If the universality of redemption have need of such proofs as
these, it hath indeed great need and little hope of supportment. Universal
vocation is here asserted, to maintain universal
redemption. “Manus manure fricat,” or
rather, “Mull se mutuo scabiunt;” this being called in
oftentimes to support the other; and they are both the two legs
of that idol free-will, which is set up for men to worship, and
when one stumbles the other steps forward to uphold the Babel. Of
universal vocation (a gross figment) I shall not now
treat; but only say, for the present, that it is true that God at
all times, ever since the creation, hath called men to the
knowledge of himself as the great Creator, in those things which
of him, by the means of the visible creation, might be known,
“even his eternal power and Godhead,” Romans 1:19,20;
Psalm 19:1,2; Acts 14:17. Secondly, That after the death of
Christ, he did, by preaching of the gospel extended far and wide,
call home to himself the children of God, scattered abroad in the
world, whereas his elect were before confined almost to one
nation; giving a right to the gospel to be preached to
“every creature,” Mark 16:15; Romans 10:18; Isaiah
45:22; Acts 17:30,31. But, thirdly, That God should at all times,
in all places, in all ages, grant means of grace or call to
Christ as a redeemer, or to a participation of his mercy and
goodness in him manifested, with strivings and motions of his
Spirit for men to close with those invitations, is so gross and
groundless an imagination, so opposite to God’s
distinguishing mercy, so contradictory to express places of
Scripture and the experience of all ages, as I wonder how any man
hath the boldness to assert it, much mere to produce it as a
proof of an untruth more gross than itself. Were I not resolved
to tie myself to the present controversy, I should not hold from
producing some reasons to evert this fancy; something may be done
hereafter, if the Lord prevent not. In the meantime, let the
reader consult Psalm 147:19,20; Matthew 11:25, 22:14; Acts 14:16,
16:7; Romans 10:14,15. We pass to —
Proof
4. “The Holy Ghost, that cometh from the Father and the
Son, shall reprove the world of sin (even that part of the world
that refuseth now to believe that they are under sin), because
they believe not on Christ, and that it is their sin that they
have not believed on him. And how could it be their sin not to
believe in Christ, and they for that cause under sin, if there
were neither enough in the atonement made by Christ for them, nor
truth in God’s offer of mercy to them, nor will nor power in
the Spirit’s moving in any sort sufficient to have brought
them to believe, at one time or other? And yet is this evident in
Scripture, and shall be by the Holy Spirit, to be their great
sin, that fastens all other sins on them, John 3:18,19, 8:24,
12:48, 15:22,24, 16:7-11.”
Ans.
The intention of this proof is, to show that men shall be
condemned for their unbelief, for not believing in Christ; which,
saith the author, cannot be unless three things be granted,
— First, That there be enough in the atonement made by
Christ for them. Secondly, That there be truth in God’s
offer of mercy to them. Thirdly, That there be sufficient will
and power given them by the Spirit, at some time or other, to
believe. Now, though I believe no man can perceive what may be
concluded hence for the universality of redemption, yet I shall
observe some few things: and to the first thing required do say,
That if, by “Enough in the atonement for them,” you
understand that the atonement, which was made for them, hath
enough in it, we deny it; not because the atonement hath not
enough in it for them, but because the atonement was not for
them. If you mean that there is a sufficiency in the merit of
Christ to save them if they should believe, we grant it, and
affirm that this sufficiency is the chief ground of the proposing
it unto them (understanding those to whom it is proposed, that is
those to whom the gospel is preached). To the second, That there
is truth, as in all the ways and words of God, so in his offer of
mercy to whomsoever it is offered. If we take the command to
believe, with the promise of life upon so doing, for an offer of
mercy, there is an eternal truth in it; which is, that God will
assuredly bestow life and salvation upon all believers, the
proffers being immediately declarative of our duty; secondly, of
the concatenation of faith and life, and not at all of God’s
intention towards the particular soul to whom the proffer is
made: “For who hath known the mind of the Lord, and who hath
been his counselors.” To the third, the Spirit’s giving
will or power, I say, — First, That ye set the cart
before the horse, placing will before power. Secondly, I
deny that any internal assistance is required to render a man
inexcusable for not believing, if he have the object of faith
propounded to him, though of himself he have neither power nor
will so to do, having lost both in Adam. Thirdly, How a
man may have given him a will to believe, and yet not believe, I
pray, declare the next controversy ye undertake. This being
observed, I shall take leave to put this proof into such form as
alone it is capable of, that the strength thereof may appear, and
it is this: “If the Spirit shall convince all those of sin
to whom the gospel is preached, that do not believe, then Christ
died for all men, both those that have the gospel preached unto
them and those that have not; but the first is true, for their
unbelief is their great sin: ergo, Jesus Christ died for
all.” Which, if any, is an argument “a baculo ad
angulum, “from the beam to the shuttle.” The places of
Scripture, John 3:18,19, 8:24, 12:48, 15:22,24, prove that
unbelief is a soul-condemning sin, and that for which they shall
be condemned in whom it is privative, by their having the gospel
preached to them. But quid ad nos?
One
place is more urged, and consequently more abused, than the rest,
and therefore must be a little cleared; it is John 16:7-11. The
words are,
“I
will send the Comforter to you. And when he is come, he will
reprove the world of sin, and of righteousness, and of judgment:
of sin, because they believe not in me; of righteousness, because
I go to my Father, and ye see me no more; of judgment, because
the prince of this world is judged.”
First,
It is uncertain whether our author understands the words of the
Spirit in and with Christ at the last day, or in and with the
ministry of the word now in the days of the gospel. If the first,
he is foully mistaken; if the latter, then the conviction here
meant intends only those to whom the gospel is preached, —
and what that will advantage universal redemption, which
compriseth all as well before as after the death of Christ, I
know not. But, secondly, It is uncertain whether he supposeth
this conviction of the Spirit to attend the preaching of the
gospel only, or else to consist in strivings and motions even in
them who never hear the word of the gospel; if he mean the
latter, we wait for a proof. Thirdly, It is uncertain whether he
supposeth those thus convinced to be converted and brought to the
faith by that conviction and that attending effectualness of
grace, or no. But omitting those things, that text being brought
forth and insisted on, farther to manifest how little reason
there was for its producing, I shall briefly open the meaning of
the words. Our Savior Christ intending, in this his last sermon,
to comfort his apostles in their present sad condition, whereto
they were brought by his telling them that he must leave them and
go to his Father, — which sorrow and sadness he knew full
well would be much increased when they should behold the vile,
ignominious way whereby their Lord and Master should be taken
from them, with all those reproaches and persecutions which would
attend them so deprived of him, — bids them not be troubled,
nor filled with sorrow and fear, for all this; assuring them that
all this loss, shame, and reproach should be abundantly made up
by what he would do for them and bestow upon them when his bodily
presence should be removed from them. And as to that particular,
which was the head of all, that he should be so vilely rejected
and taken out of the world as a false teacher and seducer, he
telleth them he will send them a[llon para>klhton, John 14:16,
“another Comforter,” one that shall “vicariam
navare operam,” as Tertul., — be unto them in his
stead, to fill them with all that consolation whereof by his
absence they might be deprived; and not only so, but also to be
present with them in other greater things than any he had as yet
employed them about. This again he puts them in mind of, chapter
16:7. Now, oJ para>klhtov, who is there promised, is properly
“an advocate,” — that is, one that pleadeth the
cause of a person that is guilty or accused before any tribunal,
— and is opposed tw~| kathgo>rw|, Revelation 12:10; and
so is this word by us translated, 1 John 2:1. Christ, then, here
telleth them, that as he will be their advocate with the Father,
so he will send them an advocate to plead his cause, which they
professed, with the world; that is, those men in the world, which
had so vilely traduced and condemned him as a seducer, laying it
as a reproach upon all his followers. This, doubtless, though in
some respect it be continued to all ages in the ministry of the
word, yet it principally intended the plentiful effusion of the
Spirit upon the apostles at Pentecost, after the ascension of our
Savior; which also is made more apparent by the consideration of
what he affirmeth that the advocate so sent shall do, namely,
—
1.
“He shall reprove,” or rather, evidently,
“convince, the world of sin, because they believed not on
him;” which, surely, he abundantly did in that sermon of
Peter, Acts 2, when the enemies themselves and haters of Christ
were so reproved and convinced of their sin, that, upon the
pressing urgency of that conviction, they cried out, “Men
and brethren, what shall we do to be saved?” Then was the
world brought to a voluntary confession of the sin of murdering
Jesus Christ.
2.
He shall do the same of “righteousness, because he went
to his Father;” — not of its own righteousness, to
reprove it for that, because it is not; but he shall convince the
men of the world, who condemned Christ as a seducer, of his
righteousness, — that he was not a blasphemer, as they
pretended, but the Son of God, as himself witnessed: which they
shall be forced to acknowledge when, by the effusion and pouring
out of the Spirit upon his apostles, it shall be made evident
that he is gone to and received of his Father, and owned by him,
as the centurion did presently upon his death.
3.
He shall “convince the world of judgment, because the
prince of this world is judged;” manifesting to all those of
whom he speaketh, that he whom they despised as the
carpenter’s son, and bade come down from the cross if he
could, is exalted to the right hand of God, having all judgment
committed to him, having beforehand, in his death, judged,
sentenced, and overcome Satan, the prince of this world, the
chief instigator of his crucifiers, who had the power of death.
And this I take to be the clear, genuine meaning of this place,
not excluding the efficacy of the Spirit, working in the same
manner, though not to the same degree, for the same end, in the
majesty of the word, to the end of the world. But what this is to
universal redemption, let them that can understand it keep it to
themselves, for I am confident they will never be able to make it
out to others.
Proof
5. “God hath testified, both by his word and his
oath, that he would that his Son should so far save as to work a
redemption for all men, and likewise that he should bring all to
the knowledge of the truth, that there-through redemption might
be wrought in and upon them, 1 Timothy 2:4, with John 3:17. So he
willeth not, nor hath any pleasure in, the death of him (even the
wicked) that dieth, but rather that he turn and live, Ezekiel
18:23,32, 33:11. And dare any of us say, the God of truth saith
and sweareth that of which he hath no inward and serious meaning?
O far be such blasphemy from us!”
Ans.
First, This assertion, “That God testifieth, by his word
and oath, that he would that Christ should so fax save us,”
etc., is a bold calling of God to witness that which he never
affirmed, nor did it ever enter into his heart; for he hath
revealed his will that Christ should save to the utmost them that
come to him, and not save so fax or so fax, as is boldly,
ignorantly, and falsely intimated. Let men beware of provoking
God to their own confusion; he will not be a witness to the lie
of false hearts. Secondly, “That Christ should so bring all
to the knowledge of the truth, that there-through redemption
might be wrought in and upon them,” is another bold
corruption of the word, and false-witness-bearing in the name of
God. Is it a small thing for you to weary and seduce men? will
you weary our God also? Thirdly, For places of Scripture
corrupted to the sense imposed: In John 3:17, God is said to
“send his Son, that the world through him might be saved
;” not be saved so far or so fax, but saved “from their
sins,” Matthew 1:21, and “to the uttermost,”
Hebrews 7:25: so that the world of God’s elect, who only are
so saved, is only there to be understood, as hath been proved. In
1 Timothy 2:4, there is something of the will of God for the
saving of all sorts of men, as hath been declared; nothing
conducing to the bold assertion used in this place. Fourthly, To
those are added that of Ezekiel 18:23, that God hath no
“pleasure at all that the wicked should die;” and,
verse 32, “no pleasure in the death of him that dieth.”
Now, though these texts are exceeding useless to the business in
hand, and might probably have some color of universal vocation,
but none possibly of universal redemption, there being no mention
of Christ or his death in the place from whence they are cited;
yet because our adversaries are frequently knitting knots from
this place to inveigle and hamper the simple, I shall add some
few observations upon it to clear the meaning of the text, and
demonstrate how it belongs nothing at all to the business in
hand.
First,
then, let us consider to whom and of whom these words are spoken.
Is it to and of all men, or only to the house of Israel?
Doubtless these last; they are only intended, they only are
spoken to: “Hear now, O house of Israel,” verse 25.
Now, will it follow that because God saith he delights not in the
death of the house of Israel, to whom he revealed his mind, and
required their repentance and conversion, that therefore he saith
so of all, even those to whom he never revealed his will by such
ways as to them, nor called to repentance, Psalm 147:19,20? So
that the very ground-work of the whole conclusion is removed by
this first observation. Secondly, “God willeth not the death
of a sinner,” is either, “God purposeth and determineth
he shall not die,” or, “God commandeth that he shall do
those things wherein he may live.” If the first, why are
they not all saved? why do sinners die? for there is an
immutability in the counsel of God, Hebrews 6:17; “His
counsel shall stand, and he will do all his pleasure,”
Isaiah 46:10. If the latter way, by commanding, then the sense
is, that the Lord commandeth that those whom he calleth should do
their duty, that they may not die (although he knows that this
they cannot do without his assistance); now, what this makes to
general redemption, I know not. Thirdly, To add no more, this
whole place, with the scope, aim, and intention of the prophet in
it, is miserably mistaken by our adversaxies, and wrested to that
whereof there is not the least thought in the text. The words are
a part of the answer which the Lord gives to the repining Jews,
concerning their proverb, “The fathers have eaten sour
grapes, and the children’s teeth are set on edge.” Now,
about what did they use this proverb? Why, “concerning the
land of Israel,” verse 2, the land of their habitation,
which wad laid waste by the sword (as they affirmed) for the sins
of their fathers, themselves being innocent. So that it is about
God’s temporal judgments in overturning their land and
nation that this dispute is; wherein the Lord justifieth himself
by declaring the equity of these judgments by reason of their
sins, even those sins for which the land devoured them and spewed
them out; telling them that his justice is, that for such things
they should surely die, their blood should be upon them, verse
13, — they shall be slain with the sword, and cut off by
those judgements which they had deserved: not that the shedding
of their blood and casting out of their carcasses was a thing in
itself so pleasurable or desirable to him as that he did it only
for his own will, for let them leave their abominations, and try
whether their lives were not prolonged in peace. This being the
plain, genuine scope and meaning of this place, at the first view
presenting itself to every unprejudiced man, I have often admired
how so many strange conclusions for a general purpose of showing
mercy to all, universal vocation and redemption, have been
wrested from it; as also, how it came to be produced to give
color to that heap of blasphemy which our author calleth his
fifth proof.
Proof
6. “The very words and phrases used by the Holy Ghost in
Scripture, speaking of the death of Christ, and the ransom and
propitiation, to whom it belongs, and who may seek it, and in
believing find life, implies no less than all men. As to
instance: “All nations,” Matthew 28:19,20; “the
ends of the earth,” Isaiah 45:22, 49:6; “every
creature,” Mark 16:15; “all,” 2 Corinthians
5:14,15, 1 Timothy 2:6; “every man,” Hebrews 2:9;
“the world,” John 3:16,17, 2 Corinthians 5:19;
“the whole world,” 1 John 2:2; “that which was
lost,” Luke 19:10; “sinners,” Matthew 9:13;
“unjust,” 1 Peter 3:18; “ungodly,” Romans
5:6; and that whosoever of these repent and believe in Christ
shall receive his grace, John 3:16,18, Acts 10:43. Now, all these
so often and indifferently used, were it not pride and error to
devise glosses to restrain the sense the Scripture holdeth forth,
so full and large for all men?”
Ans.
First, This argument, taken from the words and phrases
whereby the object of the death of Christ is in the Scripture
expressed, is that which filleth up both pages of this book,
being repeated, and most of the places here cited urged, a
hundred times over; and yet it is so far from being any pressing
argument, as that indeed it is nothing but a bare naked
repetition of the thing in debate, concluding according to his
own persuasion; for the main quaere between us is, whether
the words all and the world be to be taken universally? He saith
so, and he saith so; which is all the proof we have, repeating
over the thing to be proved instead of a proof. Secondly, For
those places which affirm Christ to die for “sinners,”
“ungodly,” “that which was lost,” etc.,
— as Luke 19:10; Matthew 9:13; 1 Peter 3:18; Romans 5:6,
— I have before declared how exceedingly unserviceable they
are to universal redemption. Thirdly, For those places where the
words “all,” “every man,” “the
world,” “the whole world,” are used, we have had
them over and over; and they likewise have been considered.
Fourthly, For those expressions of “all nations,”
Matthew 28:19,20, “every creature,” Mark 16:15, used
concerning them to whom the gospel is preached, I say, — First,
That they do not comprise all individuals, nay, not all
nations at all times, much less all singular persons of all
nations if we look upon the accomplishment and fulfilling of that
command; neither, de facto, was the gospel ever so
preached to all, although there be a fitness and a suitableness
in the dispensation thereof to be so preached to all, as was
declared. Secondly, The command of preaching the gospel to
all doth not in the least manner prove that Christ died with an
intention to redeem all; but it hath other grounds and other
ends, as hath been manifested. Thirdly, That the ransom
belongs to all to whom it is proposed we deny; there be other
ends of that proposal; and Christ will say to some of them that
he never knew them: therefore, certainly, he did not lay down his
life for them. Fourthly, “The ends of the
earth,” Isaiah 45:22, are those that look up to God from all
parts, and are saved; which surely are not all and every one. And
Christ being given to be a “salvation unto the end of the
earth,” chapter 49:6, is to do no more among the Gentiles
than God promiseth in the same place that he shall do for his own
people, — even “gather the preserved of Israel;”
so shall he bear forth the salvation of God, and gather the
preserved remnant of his elect to the ends of the earth.
And
now, I hope, I need not mind the intelligent reader that the
author of these collections could not have invented a more ready
way for the ruin of the thesis which he seeks to maintain than by
producing those places of Scripture last recounted for the
confirmation of it, granting that all and the world are no more
than “all the ends of the earth,” mentioned in Isaiah
45:22, 49:6; it being evident beyond denial that by these
expressions, in both these places, only the elect of God and
believers are clearly intimated: so that, interpreting the one by
the other, in those places where all and the world are spoken of,
those only are intended. “If pride and error” had not
taken full possession of the minds of men, they could not so far
deny their own sense and reason as to contradict themselves and
the plain texts of Scripture for the maintenance of their false
and corrupt opinions.
Proof
7. “That whereas there are certain high and peculiar
privileges of the Spirit contained in the New Testament, sealed
by the blood of Christ, which belong not to all men, but only to
the saints, the called and chosen of the Lord, and when they are
alone distinctly mentioned, they are even so spoken of as
belonging to them only, Matthew 13:11; John 14:17, 21-23,
16:13-15, 17:19,20; Acts 2:38,39; 1 Corinthians 2:9,14; Hebrews 8
and 9:15; 1 Peter 2:3,9; yet many of these peculiar privileges
are so spoken of as joined together with the ransom and
propitiation, which belongs to all. Then are they not spoken of
in such a restraining and exclusive manner, or with such
appropriating words, but so, and with such words, as room is left
to apply the ransom to all men, in speech; and withal, so hold
out the privileges to them that believe that are proper to them,
that they may both have their comfort and especial hope, and also
hold forth the ransom and keep open the door for others, in
belief and receipt of the propitiation, to come in and partake
with them. And so it is said for his “sheep,” and for
“many;” but nowhere but only for his sheep, or but only
for many: which is a strong proof of the ransom for all men, as
is shown, chapter 3:10.”
Ans.
The strength of this proof, as to the business in hand, is
wholly hid from me; neither do I perceive how it may receive any
such tolerable application as to deserve the name of a proof, as
to the main thesis intended to be maintained. The force which it
hath is in an observation which, if it hath any sense, is neither
true nor once attempted to be made good; for, — First, That
there are peculiar high privileges belonging to the saints and
called of God is a thing which needs no proof. Amongst these is
the death of Christ for them, not as saints, but as elect, which,
by the benefit of that death and blood-shedding, are to be made
saints, and accounted to be the holy ones of God: for “he
redeemed his church with his own blood,” Acts 20:28; he
“loved and gave himself for it,” Ephesians 5:25; even
“us,” Titus 2:14; — even as divers of those
[privileges] here intimated are expressly assigned unto them, as
elect, such as those, John 17:19,20; amongst which also, as in
the same rank with them, is reckoned Jesus’
“sanctifying himself for their sakes,” that is to be an
oblation, verse 19. In a word, all peculiar saving privileges
belong only to God’s elect, purchased for them, and them
alone, by the blood of Jesus Christ, Ephesians 1:3,4. Secondly,
For the other part of the observation, that where mention is made
of these together with the ransom, there is room left to extend
the ransom to all, I answer, — First, This is said,
indeed, but not once attempted to be proved. We have but small
cause to believe the author, in any thing of this importance,
upon his bare word.
Secondly,
For the “leaving of room for the application,” I
perceive that if it be not left, ye will make it, though ye
justle the true sense of the Scripture quite out of its place. Thirdly,
I have already showed that where “many” are
mentioned, the ransom only (as ye use to speak) is expressed, as
also where “sheep” are spoken of; the like is said
where the word “all” is used; — so that there is
not the least difference. Fourthly, In divers places the
ransom of Christ and those other peculiar privileges (which
indeed are fruits of it) are so united together, as it is
impossible to apply the latter to some and the other to all,
being all of them restrained to his saved ones only,
Revelation 5:9,10. The redemption of his people by the ransom of
his blood, and their making kings and priests, are united, and no
room left for the extending of the ransom to all, it being
punctually assigned to those saved crowned ones, distinguished
from the rest of the nations and languages from among whom they
were taken, who were passed by in the payment of the ransom;
which is directly opposite to all the sense which I can observe
in this observation. Fifthly, Of “sheep, and sheep
only,” enough before.
Proof
8. “The restoration wrought by Christ in his own
body for mankind is set forth in Scripture to be as large and
full for all men, and of as much force, as the fall of the first
Adam, by and in himself, for all men; in which respect the first
Adam is said to have been a figure of Christ, the second Adam,
Romans 3:22-25, 5:12,14,18; 1 Corinthians 15:21,22,45-47: as is
before shown, chapter 8.”
Ans.
First, It is most true that Christ and Adam are compared
together (in respect of the righteousness of the one,
communicated to them that are his, and the disobedience and
transgression of the other, in like manner communicated to all
them that are of him) in some of the places here mentioned, as
Romans 5:12,18. But evidently the comparison is not instituted
between the righteousness of Christ and the disobedience of Adam extensively,
in respect of the object, but intensively, in
respect of the efficacy of the one and the other; the
apostle asserting the effectualness of the righteousness of
Christ unto justification, to answer the prevalency of the sin of
Adam unto condemnation, — that even as the transgression of
Adam brought a guilt of condemnation upon all them that are his
natural seed, so the righteousness of Christ procured the free
gift of grace unto justification towards all them that are his,
his spiritual seed, that were the children given unto him of his
Father.
Secondly,
1 Corinthians 15:21,22, speaketh of the resurrection from the
dead, and that only of believers; for though he mentions them
all, verse 22, “In Christ shall all be made alive,”
yet, verse 23, he plainly interprets those all to be all
that are “Christ’s:” not but that the other dead
shall rise also, but that it is a resurrection to glory, by
virtue of the resurrection of Christ, which the apostle here
treats of; which certainly all shall not have.
Thirdly,
The comparison between Christ and Adam, verse 45 (to speak
nothing of the various reading of that place), is only in respect
of the principles which they had, and were intrusted withal to
communicate to others: “Adam a living soul,” or a
“living creature;” there was in him a principle of life
natural, to be communicated to his posterity; — “Christ
a quickening Spirit,” giving life, grace, and spirit to his.
And here I would desire that it may be observed, that all the
comparison that is anywhere instituted between Christ and Adam
still comes to one head, and aims at one thing, — namely,
that they were as two common stocks or roots, communicating to
them that are ingrafted into them (that is, into Adam naturally,
by generation; into Christ spiritually, by
regeneration) that wherewith they were replenished; Adam, sin,
guilt, and disobedience; Christ, righteousness, peace, and
justification. [As] for the number of those that do thus receive
these things from one and the other, the consideration of it is
exceedingly alien from the scope, aim, and end of the apostle in
the places where the comparison is instituted.
Fourthly,
It is true, Romans 3:23, it is said, “All have sinned, and
come short of the glory of God,” which the apostle had at
large proved before, thereby to manifest that there was no
salvation to be attained but only by Jesus Christ; but if ye will
ask to whom this righteousness of Christ is extended, and that
redemption which is in his blood, he telleth you plainly, it is
“unto all and upon all them that believe,” verse 22,
whether they be Jews or Gentiles,”for there is no
difference.”
Proof
9. “The Lord Jesus Christ hath sent and commanded his
servants to preach the gospel to all nations, to every creature,
and to tell them withal that whoever believeth and is baptized
shall be saved, Matthew 28:19,20; Mark 16:15,16: and his servants
have so preached to all, 2 Corinthians 5:19; Romans 10:13,18. And
our Lord Jesus Christ will make it to appear one day that he hath
not sent his servants upon a false errand, nor put a lie in their
mouths, nor wished them to dissemble, in offering that to all
which they knew belonged but to some, even to fewest of all, but
to speak truth, Isaiah 44:26, 61:8; 1 Timothy 1:12.”
Ans.
The strength of this proof is not easily apparent, nor
manifest wherein it lieth, in what part or words of it: for,
— First, It is true, Christ commanded his apostles to
“preach the gospel to all nations and every creature,”
— to tell them “that whosoever believeth shall be
saved,” Matthew 28:19,20, Mark 16:15,16; that is, without
distinction of persons or nations, to call all men to whom the
providence of God should direct them, and from whom the Spirit of
God should not withhold them (as from them, Acts 16:6,7), warning
them to repent and believe the gospel- Secondly, It is also true,
that, in obedience unto this command, his servants did beseech
men so to do, and to be reconciled unto God, even all over the
nations, without distinction of any, but where they were
forbidden, as above, laboring to spread the gospel to the ends of
the earth, and not to tie it up to the confines of Jewry, 2
Corinthians 5:19,20; Romans 10:18. Most certain also it is, that
the Lord Jesus Christ sent not his servants with a lie, to offer
that to all which belonged only to some, but to speak the truth;
of which there needs no proof. But now, what can be concluded
from hence for universal redemption is not easily discernible.
Perhaps
some will say it is in this, that if Christ did not die for all
to whom the word is preached, then how can they that preach it
offer Christ to all? A poor proof, God wot! For, — First,
The gospel was never preached to all and every one, nor is there
any such thing affirmed in the places cited; and ye are to prove
that Christ died for all, as well those that never hear of the
gospel as those that do. Secondly, What do the preachers of the
gospel offer to them to whom the word is preached? Is it not life
and salvation through Christ, upon the condition of faith and
repentance? And doth not the truth of this offer consist in this,
that every one that believeth shall be saved? And doth not that
truth stand firm and inviolable, so long as there is an
all-sufficiency in Christ to save all that come unto him? Hath
God intrusted the ministers of the gospel with his intentions,
purposes, and counsels, or with his commands and promises? Is it
a lie, to tell men that he that believeth shall be saved, though
Christ did not die for some of them? Such proofs as these had
need be well proved themselves, or they will conclude the thing
intended very weakly.
Proof
10. “The Lord willeth believers to pray even for the
unjust and their persecutors, Matthew 5:44,48; Luke 6:28; yea,
even ‘for all men;’ yea, even ‘for kings and all
in authority,’ when few in authority loved Christianity. Yet
he said not, some of that sort, but, ‘For all in
authority;’ and that on this ground, — it is good in
the sight of God,’ who will have all men saved, and come to
the knowledge of the truth,’ Luke 10:5; 1 Timothy 2:1-4.
Surely there is a door of life opened for all men, 2 Timothy
1:10; for God hath not said to the seed of Israel, ‘Seek ye
me in vain,’ Isaiah 44:19. He will not have his children
pray for vain things.”
Ans.
The strength of this proof lieth in supposing, — First,
That indefinite assertions are to be interpreted as
equivalent to universal; which is false, Romans 4,5:
Secondly, That by “all,” 1 Timothy 2:1, is not meant
all sorts of men, and the word all is not to be taken
distributively, when the apostle, by an enumeration of divers
sorts, gives an evident demonstration of the distribution
intended. Thirdly, That we are bound to pray for every singular
man that he may be saved; which, —
1.
We have no warrant, rule, precept, or example for;
2.
It is contrary to the apostolical precept, 1 John 5:16;
3.
To our Savior’s example, John 17:9;
4.
To the counsel and purpose of God, in the general made known
to us, Romans 9:11,12,15, 11:7, where evidently our praying for
all is but for all sorts of men, excluding none, and that those
may believe who are ordained to eternal life. Fourthly, It
supposeth that there is nothing else that we are to pray for men
but that they may be saved by Christ; which is apparently false,
Jeremiah 29:7. Fifthly, That our ground of praying for any is an
assurance that Christ died for them in particular; which is not
true, Acts 8:22,24. Sixthly, It most splendidly takes for granted
that our duty is to be conformed to God’s secret mind, his
purpose and counsel. Until every one of these supposals be made
good, (which never a one of them will be very suddenly), there is
no help in this proof nor strength in this argument, “We
must pray for all; therefore God intends by the death of Christ
to save all and every one,” its sophistry and weakness being
apparent. From our duty to God’s purpose is no good
conclusion, though from his command to our duty be most certain.
Proof
11. “The Lord hath given forth his word and promise to
be with his servants so preaching the gospel to all, and with his
people so praying for all where they come, that they may go on
with confidence in both, Matthew 28:20; 1 Timothy 2:3,8; Luke
10:5; Isaiah 54:17.
Ans.
That God will be with his people, whether preaching or
praying, according to his will and their own duty, is as apparent
as it is that this makes nothing for universal redemption; than
which what can be more evident.
Proof
12. “The Lord hath already performed and made good his
word to his servants and people, upon some of all sorts of men
and all sorts of sinners, showing them mercy to the very end,
that none might exclude themselves, but all be encouraged to
repent, believe, and hope thereby, Acts 2:3, 8–11,16,19,28;
1 Corinthians 6:10,11; 1 Timothy 1:13-16.”
Ans.
If ye had told us that God had already made good his word to
his servants, in saving all and every man, and proved it clearly,
ye had evidently and undeniably confirmed the main opinion; but
now, affirming only that he hath showed mercy to some of all
sorts, and all sorts of sinners, that others of the like sort (as
are the remainder of his elect, yet uncalled) might be induced to
believe, ye have evidently betrayed your own cause, and
established that of your adversaries, showing how the Lord in the
event declareth on their side, saving in the blood of Jesus only
some of all sorts, as they affirm, not all and every one, which
your tenet leads you to.
Proof
13. “The blessing of life hath streamed in this doctrine
of the love of God to mankind; yea, in the tender and spiritual
discovery of the grace of God to mankind (in the ransom given and
atonement made by Christ for all men, with the fruits thereof)
hath God, in the first place, overcome his chosen ones to believe
and turn to God, Acts 13:48; Titus 2:11,13, 3:4,5.”
Ans.
First, That the freedom of God’s grace, and the
transcendency of his eternal love towards men, with the sending
of his Son to die for them, to recover them to himself from sin
and Satan, is a most effectual motive, and (when set on by the
Spirit of grace) a most certain operative principle of the
conversion of God’s elect, we most willingly acknowledge. It
is that wherein our hearts rejoice, whereby they were endeared,
and for which we desire to return thankful obedience every
moment. But that ever this was effectual, extending this love to
all, or at least that any effectualness is in that aggravation of
it, we utterly deny; and that, —
1.
Because it is false, and a corrupting of the word of God, as
hath been showed; and of a lie there can be no good consequence.
2.
It quite enervates and plucks out the efficacy of this
heavenly motive, by turning the most intense and incomparable
love of God towards his elect into a common desire, wishing, and
affection of his nature (which, indeed, is opposite to his
nature), failing of its end and purpose; which might consist with
the eternal destruction of all mankind, as I shall abundantly
demonstrate, if Providence call me to the other part of this
controversy, concerning the cause of sending Jesus Christ.
Secondly, There is nothing of this common love to all in the
places urged; for, —
1.
The “grace” mentioned, Titus 2:11,13, is the grace
that certainly brings salvation, which that common love doth not,
and was the cause of sending Christ, “that he might redeem
us from all iniquity, and purify to himself a peculiar people,
zealous of good works;” where our redemption and
sanctification are asserted to be the immediate end of the
oblation of Jesus Christ; which how destructive it is to
universal redemption hath been formerly declared.
2.
So also is that “love and kindness” mentioned,
chapter 3:4,5, such as by which we receive the “washing of
regeneration and renewing of the Holy Ghost,” verse 5; and
justification, and adoption to heirship of eternal life, verse 7;
— which, whether it be a common or a peculiar love, let all
men judge.
3.
Acts 13:47 (for verse 48, there cited, contains as clear a
restriction of this love of God to his elect, as can be desired)
sets out the extent of the mercy of God in Christ, through the
preaching of the gospel to the Gentiles also, and not only to the
Jews, as was foretold by Isaiah, Isaiah 49:6; which is far enough
from giving any color to the universality of grace, it being
nothing but the same affirmation which ye have John 11:52, of
“gathering together in one the children of God that were
scattered abroad.”
Proof
14. “Those that, when the gospel comes, and any
spiritual light therein, to them, when they refuse to believe,
and suffer themselves to be withdrawn by other things, they are
affirmed to love or choose “darkness rather than
light,” John in. 19, (which how could it be, if no light in
truth were for them?) in following lying vanities; to forsake
their own mercies, Jonah 2:8; to harden their own hearts, Romans
2:5; to lose their souls, Matthew 16:26; and to destroy
themselves, Hosea 13:9. And they being from Adam fallen into
darkness, hardness, and their souls [lost], and death passed on
them, how could these things be if by Jesus Christ no life had
been attained, no atonement made, no restoration of their souls,
nor means procured and used, that they might be saved? God is no
hard master, to gather where he hath not strewn.”
Ans.
The sum of this argument is, That those who do not believe
upon the preaching of the gospel are the cause of their own ruin
and destruction; therefore, Jesus Christ died for all and every
man in the world. Now, though it cannot but be apprehended that
it is time cast away and labor lost, to answer such consequences
as these, yet I must add a few observations, lest any scruple
should remain with the weakest reader; as, — First, All have
not the gospel preached to them, nay, from the beginning of the
world, the greatest part of men have been passed by in the
dispensation of the means of grace, Romans 2:14; Acts 14:16,
17:30, — “winked at.” All these, then, must be
left out in this conclusion, which renders it altogether useless
to the business in hand; for the universality of redemption falls
to the ground if any one soul be not intended in the payment of
the ransom. Secondly, It is not the disbelieving the death of
Christ for every individual soul that ever was or shall be (which
to believe is nowhere in Scripture required) that is the cause of
man’s destruction, but a not-believing in the
all-sufficiency of the passion and oblation of Jesus Christ for
sinners, so as to accept of the mercy procured thereby, upon
those terms and conditions that it is held forth in the gospel;
which doth not attend the purpose and intention of God for whom
Christ should die, but the sufficiency and efficacy of his death
for all that receive him in a due manner, he being the only true
way, life, and light, no other name being given under heaven
whereby men may be saved. It is a “loving darkness rather
than light,” as in John 3:19, the place urged in the proof;
which word ma~llon, “rather,” there, doth not institute
a comparison between their love of darkness and light, as though
they loved both, but darkness chiefly; but plainly intimates an
opposition unto the love of light by a full love of darkness. And
this “men” are said to do; which being spoken
indefinitely, according to the rules of interpreting Scripture
followed by this author, should be taken universally, for all
men: but we are contented that it be the most of those men to
whom Christ preached; for some also of them “received
him,” to whom he “gave this privilege, that they should
become the sons of God,” John 1:12.
Why
ye should interpret “love” here by “choose,”
as though either the words were equivalent, or the word in the
original would signify either, I can see no reason, for both
these are exceeding false. There is a difference between loving
and choosing; and as for hjma>phsan, he would be as bad a
translator as ye are an interpreter that should render it
“they choose.” Now, what is this loving of darkness
more than light, but a following and cleaving in affection and
practice to the ways wherein they were, being alienated from the
life of God, laboring in the unfruitful works of darkness, and
refusing to embrace the heavenly doctrine of the gospel, holding
forth peace and reconciliation with God through Christ, with life
and immortality thereby. To conclude from hence, [that] therefore
Christ died for all and every man in the world, because the
greatest part of them to whom he preached the gospel did not
believe, is a wild kind of reasoning; much better may we infer,
that therefore he died not for all men, because it is not
“given unto them, for his sake, to believe on him,”
Philippians 1:29.
Neither
will that parenthesis — “Which how could it be, if no
light in truth were for them?” — give any light to the
former inference; for if the word “for” should denote
the intention and purpose of God, the truth is, we dare not say
that God intends and purposeth that they should receive light who
do not, lest by so saying we should make the Strength of Israel
to be like to ourselves, and contradict him who hath said,
“My counsel shall stand, and I will do all my
pleasure,” Isaiah 46:10. “The counsel of the LORD
standeth for ever,” Psalm 33:11; he being “the LORD,
and changing not,” Malachi 3:6; James 1:17; 2 Timothy 2:19;
Romans 9:11. If by “for them,” ye mean such a stock and
fullness of light and grace as there is of light in the sun for
all the men in the world, though some be blind and cannot see it,
then we say that such a light there is for all in the gospel to
whom it is preached, and their own blindness is the sole cause of
their not receiving it: so that this hath not got the stone a
step forward, which still rolls back upon him.
Thirdly,
The other scriptures urged have not so much as any color that
should give advantage to consider them, as with any reference to
the business in hand. That of Jonah 2:8 is concerning such as
forsake the true God to follow idols, so forfeiting the mercies,
temporal and spiritual, which from the true God they had before
received. Romans 2:5 speaks of the Gentiles who had the works of
God to teach them, and the patience of God to wait upon them, yet
made no other use of them both than, by vile rebellions, to add
new degrees of farther hardness upon their own hearts. That of
men’s losing their souls, Matthew 16:26, and destroying
themselves ( Hosea 13:9) by sin, is of equal force with what went
before.
But,
fourthly, The close of this reason seems to intimate a farther
view of the author, which at the first view doth not appear,
— namely, that all men are in a restored condition by
Christ; not a door of mercy opened for them all, but that they
are all actually restored into grace and favor, from which if
they do not fall, they shall surely be saved. And the argument
whereby he proves this is, because, being lost in Adam, they
could not be said to lose themselves unless they were restored by
Christ; being darkness and hardness in him, unless all were
enlightened and mollified by Christ, they could not be said to
love darkness nor to harden themselves. Now, if this be his
intention (as it is too apparent that so it is), I must say
something, — first, To the argument; secondly, To the thing
itself. And,
First,
For the argument, it is this: — Because by original sin
men are guilty of death and damnation, therefore they cannot by
actual sins make sure of and aggravate that condemnation, and so
bring upon themselves a death unto death: or, Because there is a
native, inbred hardness of heart in man, therefore, none can add
farther degrees of contracted hardness and induration by actual
rebellions; that because men are blind, therefore they cannot
undervalue light (when indeed the reason why they do so is
because they are blind); that men who have time, and opportunity,
and means, to save their souls, cannot be said to lose them, that
is, to be condemned, unless their souls were in a saved condition
before. Now, this is one of the proofs which, in the close, is
called “plain, and according to Scripture;” when,
indeed, nothing can be more contrary to reason, Scripture, and
the principles of the oracles of God, than this and some other of
them are. I shall add no more, knowing that no reader can be so
weak as to conceive that the refusing of a proposed remedy,
accompanied with infinite other despites done to the Lord, is not
sufficient to make men guilty of their own condemnation. I speak
of those that enjoy the preaching of the gospel.
Secondly,
For the thing itself, or an actual restoration of all men by
Christ into such a state (as is intimated) as they had at the
first in Adam (I mean in respect of covenant, not innocency),
which I take to be the meaning of the author, and that because in
another place he positively affirms that it is so, and that all
are justified by Christ, though how it should be so he is not
able to declare. To this, then, I say, —
1.
That there is nothing in the Scripture that should give the
least color to this gross error, nor can any thing be produced so
much as probably sounding that way.
2.
It is contrary,
(1.)
To very many places, affirming that we are “dead in
trespasses and sins,” Ephesians 2:1; that “except we be
born again, we cannot see the kingdom of God, John 3:3; that
until we come by faith to Christ, “the wrath of God abideth
on us,” chapter 3:36; with those innumerable places which
discover the universal alienation of all men from God, until
actual peace and reconciliation be made through Christ.
(2.)
To the very nature and essence of the new covenant of grace,
proceeding from the free mercy of God to his elect, carried along
with distinguishing promises from the first to the last of them,
putting a difference between the seed of the woman and the seed
of the serpent, as well in the members as in the Head; being
effective and really working every good thing it promised in and
towards all to whom it doth belong (which certainly it doth not
in all), and being everywhere said to be made with the people of
God, or those whom he will own, in opposition to the world ;
— of all which, and divers other things, so plentifully
affirmed of it in the Scripture, not one can be true if all men
receive a restoration by Christ into covenant.
(3.)
To the eternal purpose of God in election and reprobation; of
which the latter is a resolution to leave men in their fallen
condition, without any reparation by Christ.
(4.)
It is attended with very many strange, absurd, groundless
consequences; as,
[1.]
That all infants dying before they come to the use of reason
and the committing of actual sin must necessarily be saved
(although our Savior hath said, that “except a man be born
again, he cannot see the kingdom of God,” John 3:3; and Paul
from him, that the children of infidels are “unclean,”
1 Corinthians 7:14; — now no unclean thing shall enter the
new Jerusalem, Revelation 21:27), whereby the infants of Turks,
Pagans, infidels, persecutors, are placed in a far more happy
condition than the apostles of Christ, if they depart in their
infancy, — than the best of believers, who are not,
according to the authors of this doctrine, out of danger of
eternal perishing.
[2.]
That there is no more required of any to be saved than a
continuance in the estate wherein he was born (that is, in
covenant, actually restored by Christ thereunto), when the whole
word of God crieth out that all such as so abide shall certainly
perish everlastingly.
[3.]
That every one that perisheth in the whole world falls away
from the grace of the new covenant, though the promises thereof
are, that there shall never be any total falling away of them
that are in covenant.
[4.]
That none can come unto Christ but such as have in their own
persons fallen from him, for all others abide in him. Innumerable
other such consequences as these do necessarily attend this
false, heretical assertion, that is so absolutely destructive to
the free grace of God. I doubt not but that such proofs as these
will make considering men farther search into the matter intended
to be proved, and yield them good advantages to discover the
wretched lie of the whole.
Fifthly,
To the last words of the proof I answer, that God sowed that seed
in Adam, and watered it with innumerable temporal blessings
towards all, and spiritual in some, whose fruit he will come to
require from the world of unbelievers, and not in the blood of
Jesus Christ, any farther than as it hath been certainly proposed
to some of them and despised.
Proof
15. “God’s earnest expostulations, contendings,
charges, and protestations, even to such as whereof many
perished, Romans 9:27; Isaiah 10:22. As, to instance: —
‘O that there were such an heart in them, that they would
fear me,’ etc., ‘that it might be well with them!’
Deuteronomy 5:29. ‘What could have been done more to my
vineyard, that I have not done in it?’ etc., Isaiah 5:4,5.
‘What iniquity have your fathers found in me, that they are
gone far from me?’ Jeremiah 2:5. ‘Have I been a
wilderness unto Israel? a land of darkness? wherefore say my
people, We are lords; we will come no more unto thee?’ verse
31. ‘O my people, what have I done unto thee? wherein have I
wearied thee? testify against me,’ Micah 6:3. ‘How
often would I have gathered,’ etc., ‘and ye would
not!’ Matthew 23:37. ‘O that my people had hearkened
unto me!’ etc., ‘I should soon have subdued their
enemies,’ etc., Psalm 81:13,14. ‘Because I have called,
and ye refused; I have stretched out my hand, and no man
regarded,’ etc., Proverbs 1:24-31. ‘Because, when they
knew God, they glorified him not as God,’ etc., Romans
1:21,28. ‘Therefore thou art inexcusable, O man,’ etc.,
‘Thou, after thy hardness and impenitent heart, treasurest
up unto thyself wrath,’ etc., Romans 2:1,5. The Christian, I
hope, will reply against God, and say, ‘Thou never meantest
us good; there was no ransom given for us, no atonement made for
us, no good done us, no mercy shown us, — nothing, in truth,
whereby we might have been saved, nothing but an empty show, a
bare pretense.’ But if any should reason so evilly, yet
shall not such answers stand.”
Ans.
To this collection of expostulations I shall very briefly
answer with some few observations, manifesting of how little use
it is to the business in hand; as, — First, That in all
these expostulations there is no mention of any ransom given or
atonement made for them that perish (which is the thing pretended
in the close), but they are all about temporal mercies, with the
outward means of grace. To which [add] what we observed in the
argument last foregoing, — namely, that as God doth not
expostulate with them about it, no more shall they with God about
it at the last day. Not that I deny that there is sufficient
matter of expostulation with sinners about the blood of Christ
and the ransom paid thereby, that so the elect may be drawn and
wrought upon to faith and repentance, and believers more and more
endeared to forsake all ungodliness and worldly lusts, to live
unto him who died for them, and that others may be left more
inexcusable; only for the present there are no such
expostulations here expressed, nor can any be found holding out
the purpose and intention of God in Christ towards them that
perish. Secondly, That all these places urged (excepting only
those of Romans 1:28, 2:5, which apparently and evidently lay the
inexcusableness of sin upon that knowledge which they might have
had, by the works of creation and providence, of God, as eternal,
almighty, and powerful, without the least intimation of any
ransom, atonement, and redemption), — that all the rest, I
say, are spoken to and of those that enjoyed the means of grace,
who, in the days wherein those expostulations were used towards
them, were a very small portion of all men; so that from what is
said to them nothing can be concluded of the mind and purpose of
God towards all others, Psalm 147:19,20, — which is
destructive to the general ransom. Thirdly, That there are no
men, especially none of those that enjoy the means of grace, but
do receive so many mercies from God, as that he may justly plead
with them about their unthankfulness and not returning of
obedience proportionable to the mercies and light which they
received. Fourthly, It is confessed, I hope by all, that there
are none of those things for the want whereof God expostulateth
with the sons of men, but that he could, if it so seemed good
before him, effectually work them in their hearts, at least, by
the exceeding greatness of his power: so that these things cannot
be declarative of his purpose, which he might, if he pleased,
fulfill; “for who hath resisted his will,” Romans 9:19.
Fifthly, That desires and wishings should properly be ascribed
unto God is exceedingly opposite to his all-sufficiency and the
perfection of his nature; they are no more in him than he hath
eyes, ears, and hands. These things are to be understood zeoprepw~v.
Sixthly, It is evident that all these are nothing but pathetical
declarations of our duty in the enjoyment of the means of grace,
strong convictions of the stubborn and disobedient, with a full
justification of the excellency of God’s ways to draw us to
the performance of our duties; ergo, Christ died for all
men, o[per e]dei dei>zai. Seventhly, Some particular places,
that seem to be of more weight than the rest, have been already
examined.
Proof
16. “The Scripture’s manner of setting forth the
sin of such as despise and refuse this grace, and their estate,
and the persons perishing; as to say they ‘turn the grace of
God into wantonness,’ Jude 4; ‘tread under foot the Son
of God, profane the blood of the covenant, with which they were
sanctified, offer despite to the Spirit of grace,’ Hebrews
10:29; ‘deny the Lord that bought them,’ 2 Peter 2:1;
‘they perish for whom Christ died,’ 1 Corinthians 8:11;
‘trees twice dead, plucked up by the roots,’ Jude
12,13; ‘and bring upon themselves swift destruction,’ 2
Peter 2:1. And how could all this be if God had given his Son in
no sort for them? if Christ had shed no blood to procure
remission for them? if he had not bought them, nor had any grace
or life by his Spirit to bestow on them?”
Ans.
First, There are in this proof three places of Scripture which
are frequently urged in this cause, — namely, Hebrews 10:29;
2 Peter 2:1; 1 Corinthians 8:11: and, therefore, they have been
considered already apart at large; where it was evidenced that
they no way incline to the assertion of that whereunto they axe
violently wrested, and their sense for that end perverted.
Secondly, For those other places out of Jude 4,12,13, I cannot
perceive how they can be hooked into the business in hand. Some
are said, verse 4, to “turn the grace of God into
wantonness,” — that is, to abuse the doctrine of the
gospel and the mercy of God revealed thereby, to encourage
themselves in sin; whence to conclude that therefore Jesus Christ
died for all men is an uncouth inference, especially the apostle
intimating that he died not for these abusers of his grace,
affirming that they were “before of old ordained to
condemnation;” which ordination standeth in direct
opposition to that love which moved the Lord to send his Son
Christ to procure the salvation of any. The strength of the proof
lieth in the other places, which have been already considered.
Proof
17. “Jesus Christ, by virtue of his death, shall be
their judge, and by the gospel, in which they might have been
saved, will he judge them to a second death; and how can that be,
if he never died the first death for them, and if there were not
truth in his gospel preached to them? Romans 14:9-12; Philippians
2:7-11; Romans 2:16; John 12:47,48,50.’
Ans.
First, That Jesus Christ shall be judge of all, and that all
judgment is already committed to him, is confessed: that it doth
not hence follow that he died for all hath been already declared,
unless ye will affirm that he died for the devils also, because
they also must be judged by him. Secondly, That all shall be
judged by the gospel, even such as never heard word of it, is
directly contrary to the gospel:
“For
as many as have sinned without law shall also perish without law:
and as many as have sinned in the law shall be judged by the
law,” Romans 2:12.
Every
man, doubtless, shall be judged according to the light and rule
which he did or might have enjoyed, and not according to that
whereof he was invincibly deprived. Thirdly, That Christ should
be said to die only the first death is neither an expression of
the word, nor can be collected from thence; he died the death
which was in the curse of the law: but of this only by the way.
Fourthly, Ye intimate as though there were no truth in the gospel
preached unless Christ died for all, when indeed there is no
assertion more opposite to the truth of the gospel. The places
urged mention Christ being Lord of all, exalted above all, being
Judge of all, judging men according to the gospel, — that
is, those men who enjoy it; but how they may be wrested to the
end proposed I know not.
Proof
18. “Believers are exhorted to contend for the faith of
this common salvation, which was once delivered to the saints;
which some having heard oppose, and others turn the offers of it
into wantonness, and, through not heeding and not walking in the
faith of this salvation, already wrought by Christ for men, they
deprive themselves of, and wind out themselves from, that
salvation, which Christ by his Spirit, in application of the
former, hath wrought in them, and so deprive themselves of the
salvation to come, Jude 3-5. “And every [one] of these
proofs be plain and according to Scripture, and each of force,
how much more altogether! — still justifying the sense that
1 Timothy 2:6 and Hebrews 2:9 importeth, and the truth of the
proposition in the beginning.”
Ans.
I can see nothing in this proof, but only that the salvation
purchased by Christ is called “common salvation;” which
if ye conclude from thence to be common to all, ye may as well
conclude so of faith that it belongs to all, because it is called
the “common faith,” Titus 1:4, though termed the
“faith of God’s elect,” verse 1. Doubtless there
is a community of believers, and that is common amongst them
which is extended to the whole church of God; there is totus
mundus ex toto mundo; and that common salvation is that
whereby they are all saved, without any color of that strange
common salvation whereby no one is saved, maintained by this
disputer. The remainder of this proof is a fullness of words,
suitable to the persuasion of the author, but in no small part of
them exceedingly unsuitable to the word of God and derogatory to
the merits of Christ, making the salvation purchased by him to be
in itself of no effect, but left to the will of sinful,
corrupted, accursed men, to make available or to reject.
And
these are the proofs which this author calls “plain and
according to Scripture,” being a recapitulation of almost
all that he hath said in his whole book; at least, for the
argumentative part thereof, there is not any thing of weight
omitted: and therefore this chapter I fixed on to return a full
and punctual answer unto. Now, whether the thing intended to be
proved, namely, The paying of a ransom by Christ for all and
every man, be plainly, clearly, and evidently from the
Scripture confirmed, as he would bear us in hand; or
whether all this heap of words, called arguments, reasons, and
proofs, be not, for their manner of expression, obscure, uncouth,
and oft-times unintelligible, — for their way of inference,
childish, weak, and ridiculous, — in their allegations and
interpretations of Scripture, perverse, violent, mistaken,
through ignorance, heedlessness, and corruption of judgment, in
direct opposition to the mind and will of God revealed therein,
— is left to the judgment of the Christian reader that shall
peruse them, with the answers annexed.