SCRIPTURE Redemption, Restrayned and Limitted; OR An Antidote against Ʋniversal Redemption, in ten Reasons or Arguments, deduced from plain SCRIPTURE. Briefly propounded in a Sermon at the Lecture in Mountsorrel in Leicestershire, March 3. 1651/2. Now contracted and published for strengthning the weak, and reducing misled souls who attend not the publike Ministry in those parts. Whereunto is added, The Saints Declining State under Gospel Administrations, &c. Worthy the reading and study of all Christians. By William Troughton; Minister of the Gospel at Onlepp in Leicestershire.
LONDON, Printed by J. M. for L. Chapman, at the Crown in Popes head Alley. 1652.
The EPISTLE To the READER.
ALL that I desire of thee (Christian Reader) is, that thou wouldest diligently weigh the Arguments, and Scriptures alledged in this little Treatise (which are more fully handled in greater Books on this Subject) together with the ensuing Catalogue; and withal, consider with me, how derogatory the Doctrine of general Redemption is to the free Grace and Love of God; yea, (I may truly say) to all his glorious Attributes. The sad [Page]concomitants and effects of this Doctrine in this divided distracted Nation; as not long since in the Low Countries, whence it was transferred hither: How inconsistent it is with God's free and absolute Election, with special Adoption, and Justification; with peculiar effectual grace in Conversion, Sanctification, Union, and Perseverance.
Truth is but one, and harmonious; but Error is a Hydra with many heads: It is the property of Errors to jar and be at variance; but as for down Truth, all the parts and branches thereof do mutually accord, and convay mutual light and assistance to each other.
Alas! What sad times are we fallen upon? when manifest errors long since confuted and suppressed, shall be revived, and carried on with a high hand; when the faithful Ministers of Christ, who open [Page]the covenant of Grace to the people, and the special Priviledges flowing from Redemption by Christ's blood shall be openly reviled and oppugned, and that in their publike Exercises, by men of Jesuitical and Antichristian Principles and Practises; who boldly and daringly tell the people, that we delude them, and are open enemies to God and godliness; yea, that we preach Blasphemy, in asserting that Christ shed his blood only for his Sheep; That it lies not in the power of the creature to believe; That the Spirit of God works irresistably upon the Elect in their conversion; That such as are one Spirit with Christ, cannot finally apostatize from him; and lastly, That visible Title to, and interest in the Covenant of Grace, consisting in a serious profession of the Christian faith, accompanied with a sutable conversation; is that which constitutes a member of the [Page]visible Church of Christ. Surely though men should be silent, and Christ should have but a few to contend for his Truth; yet the Lord God will not long suffer these things, Mal. 3.2, 3. 1 Cor. 3.13. &c. but will shortly come as Refiners fire, and burn up this dross and stubble, which cannot stand before the Jealous God: In the mean while, let us believe, and wait, and pray, and tremble in the flesh, Yet a little while, He that hath promised to come, Heb. 10.37. will come, and will not tarry. Blessed are they that love his appearance, and shall have their garments, pure, and unspotted in that day.
The Introduction.
I Shall here present the Reader with a brief Catalogue of the Principles and Practises of those men whom I chiefly oppose in this Treatise (whereof I my self have had some experience in my converse with them.) Let any godly sober Christian judge upon reading what follows, if it be not high time for us to appear against this Mysterie of Antichrist; which diffuseth and spreadeth it self in City, Army, and Country. I held my peace till God made me deeply sensible of the evil and danger that surroundeth us: But then I could no longer refrain with a good Conscience; but must give my publique Testimony against these Doctrines and works of darkness.
1. They cry down Infant-Baptisme, as an Antichristian Idol; and exclude all our little ones from visible Interest in the Covenant of Grace, and membership of Christ's visible Church.
2. They hold none to be visible [Page]Saints, Disciples, or Believers, but only grown persons that are rebaptised at yeers.
3. They baptise people into this faith, namely, that Christ died for all the sons and daughters of the first Adam; and are not free to joyn in Worship with any sober Anabaptist, who is not of this opinion; witness their separating themselves not only from us, but from the Churches and Societies where M. Jessey, M. Kiffin, M. Patience, &c. are Teachers.
4. They own such as Christ's Disciples, who are baptized into their opinion, though never so ignorant, formal, and vain; unchurching all such as differ from them, though never so spiritual heavenly, experienced Christians.
5. They refuse to hear the ablest and most approved Ministers of the Gospel (unless it be to cavil against them) not only rayling against such as were ordained by the Prelates, and promiscuously administer the Sacraments; but also against others that go in a stricter way; and are reputed by godly souls, to be the most spiritual, laborious, and conscientious Preachers, whom they [Page]shamelesly Nickname Antichristian Priests and Persecutors, Witness the sermons and discourses of Master Oats, M. James Brown, Everard, Prior, &c. and open enemies to the Lord Jesus; yea they do with open mouth revile these faithful Ministers of Christ (who are really affected, and exceeding serviceable in their places to the present Government) incomparably more then the worst of scandalous Ministers.
6. They declare us Antichristian Persecutors of the Saints, if we humbly desire the Civil Magistrate but to keep outward order and peace in the Congregation, M. Marloe, M. Brown, and their tumultuous followers at Odeby neer I eicester. while we are exercised in the publike worship of God, and to prevent tumults and combustions: and so by this means, they utterly overthrow the office and power of the Magistrate, who must neither meddle with matters of Religion relating to the Conscience or inward man, nor with external order, and Civil Government.
7. They hold (and accordingly it is practised) that any of their fellow Disciples, if he can but multiply words though (God knows) he be ignorant of the first Principles and rudiments of Christian Religion, may both publikely [Page] preach and administer the Seals; Witness their approbation of Rob, Fielding, Kendall, and other their ignorant Teachers and Administrators in Leicestershire. Docent priusquam discant. and that these poor ignorant souls are rather Christ's faithful Ministers, then our most reverend Brethren that are in Office either in the Classical or Congregational way.
8. They hold that there is no true and lawful Minister of Christ in England, gifted, and called, according to the rule of the New Testament. Doubtless this is a principle that tends much to division and confusion, and so we have found it in the places where it hath been received.
9. They usually publish and promote their corrupt opinions and doctrines, in places where the Saints abide; So did M Brown both at Mountsorrel and Odeby. wittness, that profane carriage of, M. Brown and his followers at Mount sorrel And at Odeby, and in contempt of the publike faithful Ministry, they will prepossess and invdde the Pulpit, though they know beforehand that others are appointed to preach.
10. They do ordinarily disturbe and interrupt the faithful Ministers of Christ, in publike preaching and prayer, putting on their hats in prayer time, and laughing in the faces one of another; and withal procuring some of the M. Marloe and M. Brown with their followers [Page] common Souldiery to guard them with their swords in their hands.
11. They daringly challenge the Ministry of Christ to dispute with them, and yet will observe no Order, nor keep to any rules of Disputation, no nor so much as agree on the terms of the propositions to be disputed upon, much less will they yeild that there shall be a Moderator; for they are altogether for popular, irregular, confused Disputes, that they may make a noise, and amuse the people, and gain applause to themselves, as men of great gifts, and excellent parts.
12. They quarrel with us for our praying before and after Sermon; telling us, that there is no precept nor example for it in all the New Testament nor will they enter a dispute with us on these terms, M. Brown and his followers in Leicestershire. that one of us seek the Face of God by Prayer, for direction before and after the Dispute.
13. They absolutely deny that there is any Original sin, or corruption of Nature; they scoff at God's absolute Decree from eternity, and openly preach [...] Free-will, and for total and final [Page] Apostacie from Grace; and the worst of Pelagian heresies, and Popish opinions; the very naming whereof was formerly odious to godly Christians.
14. They bring their followers into miserable Soul bondage, and slavery (as the Jesuits and Popish Priests do with their Proselytes) not suffering them to be present at our Meetings and Exercises, lest they should be acquainted with Gospel priviledges, and Christian Liberty; and so renounce their Antichristian enslaving doctrines.
15. They give out threatning language, telling us, Witnes M Browns carriage & words at Mount sorrel. that we dare not shew our faces where they have appeared; and endeavouring by all sinister means to render our Persons and Ministry odious to the People; as if the despising and hating their faithful Ministers, were a ready way, and a fit means to make them Christs true disciples. If this generation of men should sit at the stern (as I hope they never shall) for my part, I could expect but little Freedom or protection from them, either for my self, or any godly man that opposes their fancies.
16. If we fight against their opinions with Scripture weapons and Arguments; and warn the People in the name of Christ, to take heed of their Errors; In this case, they are ready to make an Insurrection upon us: yea some of them have beaten some of our hearers. With these and such like carnal weapons do they maintain their cause, party, and kingdom.
17. Their great designe where-ever they come, is to pull down the powerful Ministry of Christ, as that which stands in their light, and hinders the building of their Babel; and the setting up of their Kingdom.
18. They hold that we cannot have true peace of Conscience, nor comfortably conclude that Christ dyed for us in particular, unless we believe that he dyed for every man in the world, and so for Cain, Judas, Pharaoh, &c.
Thus have I given you a taste from my own experience, of their opinions and practises; much more might be added, but I affect brevity, and enough hath been said (if God give a blessing) to make humble souls beware of them.
AN ANTIDOTE AGAINST Universal Redemption
In
X. Arguments.
IT should not seeme strange to us, that there are so many heretical, and corrupt opinions broched in these dayes; for the Church and faithful servants of God have been from time to time sharply exercised with error, and false doctrine; and besides, do not we find it prophesied and foretold, Matth. 7.15. that wolves shall come in [Page 2]sheeps, Mat. 24.23.24. 1 Ioh. 4.1, 1 Cor. 11.19. clothing: and shall say, los [...] here is Christ, and there is Christ? But we are not to believe them; but try the spirits, and search the scriptures: and again is it not said, that there must be heresies, even for this end, that they which are approved may be made manifest?
Times wherein errors abound, are times of Tryal; many professors will stoutly hold out in other stormes, and tempests; who yet will be born downe and overwhelmed with this storme, and make shipwrack of the faith which they once professed. 2 Tim. 3.1 2 Tim. 4.3, 4. The last times will be perillous times; men will not indure sound doctrine; but having itching ears, will heape up Teachers like themselves; and though we may well hope that there are many poor misled souls, whom God will in mercy reduce and bring back to the acknowledgment and love of his truth; yet for the seducers themselves, they do for the most part grow worse, 2 Tim. 3.13. and worse, and run from error to error; it being the just judgement of God upon them, 2 Thess. 2, 10, 11. that they should be given up to strong delusions, to beleeve lyes, who [Page 3]have not received the truth in the love of it: that they should be filled with darkness and error, who have not spiritually improved that light which they once had. It is not in mans power to inlighten the understanding convince the conscience and informe the judgment of an erroneous person; we can only morally propound truth to the understanding; and the spirit of God must make the understanding yea the heart one with truth; otherwise it cannot be effected. We often wonder that people should not readily receive and imbrace truth, when it is so clearly and plainly held forth and propounded in the word of truth: but why should we wonder at it? Considering that it is but given to a few savingly to know the mysteries of the Kingdom of heaven; Mar 13.13. &c. 1 Cor. 2.4. 1 Thess. 1.5. and though the word and Gospel of Christ come to many, in the letter; yet but to few in the Evidence, Power, and demonstration of the holy Ghost.
Truly my soul mourns in secret, to see the holy word of God, so wretchedly abused, misapplyed, and wrested [Page 4]a nose of waxe, to serve mens fancies; whereas we ought to have a reverend and high esteem of the Majesty and authority of God's holy word, by which we must be judged; we ought (I say) to fall under it, to submit humbly to it, and to frame our heads, and hearts, and words, and writings, and lives, according to the sense of it; and not prostitute the sacred word, to our spurious fancies, and inventions; and profanely and sacrilegiously alledge the same for maintaining the beggerly brats of our owne braines.
The Lord pardon this evill, and vindicate and rescue his own blessed word from all corrupt glosses, and misinterpretations; and make it to shine forth in its owne beauty, lustre, and brightness; that it may dazle and silence those, that abuse it to their own fleshly ends.
The Scripture is a sealed book; Rev. 5.1. &c. It is sealed with seven seales; and till the blessed slain Lambe (by the seven spirits) open it to us; we cannot spiritually comprehend the mind of God therein, by all our endeavours and [Page 5]abilities. Hence it is that so many in our age err from the truth; going forth in the confidence of their own strength, and walking (or rather wandring) in their own light, and not humbly waiting on God for his teachings; nor comparing spiritual things with spirituall: for what man knoweth the things of a man, save the spirit of man which is in him? 1 Cor. 2.10, 11. Even so the things of God knoweth no man, but the spirit of God; who searcheth all things yea the deep things of God.
But to come to the Scriptures and Arguments against Universal Redemption.
ARGUMENT I.
MY first Argument or Reason is taken from Rev. 5.9. compared with Rev. 14.3, 4. The words are these; And they sung a new song, saying; Thou art worthy to take the Book, and to open the Seals thereof; For thou wast slain, and hast redeemed us to God by thy blood, out of every Kindred, Tongue, People, and Nation. And no man could learn that Song but the hundred and forty four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are Virgins: These are they which follow the Lamb whithersoever he goeth: These were redeemed, or bought from among men, &c.
If the Lord Jesus Christ by his death and blood-shedding, did redeem a number out of every kindred, tongue, people, and nation; then there is a number of men which is not redeemed [Page 7]by the blood of Christ. Suppose a whole Nation were in slavery and bondage to the Turks, and some victorious Prince or Captain should by his Valour or Treasure redeem some of the Inhabitants, out of this Nation in which they are enslaved; will it not then follow that there is a certain number of Inhabitants in this Nation which are not redeemed, but are still in bondage? Here is plain Scripture against Universal Redemption; oh that the Lord would give poor deluded souls to see it in the light of his Spirit; and to submit to it by the power of the same Spirit. Not every Individual of the sex, nation, kindred, and tongue, is bought and redeemed by the blood of the Lamb; but some out of every nation, sex, kindred, and tongue.
These Scriptures will afford another Reason or Argument against Universal Redemption.
ARGUMENT II.
IF they who are redeemed and bought by the blood of Christ, be redeemed and bought to God, to be his peculiar people, zealous of good works; so that they do, or shall sing a new song; they are, or shall be virgins, and follow the Lamb whithersoever he goeth: They are such as are redeemed from the earth, and from among men, to God: Then is not every man and woman in the world redeemed and bought by the blood of Christ; Because every man and woman, no not one of an hundred, doth or shall follow the Lamb whithersoever he goeth.
This Proposition is further confirmed by several plain Scriptures. Ye are bought with a price; 1 Cor. 6.20. therefore glorifie God in your body, and in your spirit, which are God's.
Christ hath redeemed us from the Curse of the Law, Gal. 3.13, 14. being made a curse for us; that the blessing of Abraham [Page 9]might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
The Lord Jesus Christ gave himself for us: Tit. 2.14. that he might redeem us from all Iniquity, and purifie to himself a peculiar people, zealous of good works.
Husbands, love your wives, even as Christ also loved the Church, Eph. 5.25, 26, 27. and gave himself for it; that he might sanctifie and clense it with the washing of water by the word; that he might present it to himself a glorious Church, not having spot or wrinckle, or any such thing; but that it should be holy, and without blemish.
The Redeemed of the Lord shall return, Isa. 51.11. and come with singing unto Sion, and everlasting joy shall be upon their head: They shall obtain gladness and joy; and sorrow and mourning shall flee away.
Do not we find here (the Lord give us hearts to embrace Truth when it is so clearly held forth) that those whom Christ redeemed by his blood, he redeemed and bought them to God; that they might be a holy and peculiar [Page 10]people; which must and shall be accomplished in due time (through the vertue and efficacy of his Blood) on all them whom he shed his blood for.
Nor doth that ungrounded contradistinction used by a great stickler for the contrary opinion take place here; T. Moor Ʋniversality of God's free grace to Mankind namely of reconciliation which Christ hath wrought by his Blood; which (as our Adversaries hold) extends to every man in the world; and that reconciliation which he works by his Spirit in men, which is peculiar.
This distinction (I say will not be admitted here; for we see that this Redemption (which the Text speaks of) is a redemption by blood, and it is a peculiar Redemption, and so held forth in this and other Scriptures; Christ as he comes to his people by blood for their Justification, so by water namely his Spirit, for their Sanctification. This is he that came by water and blood; 1 John 5.6. even Jesus Christ; not by water only, but by water and blood; and that is the Spirit that beareth witness, because the Spirit is Truth.
ARGUMENT III.
MY third Argument or reason is taken from Rev. 13.8. And all that dwell on the earth shall worship the Beast, whose names are not written in the book of Life, of the Lamb slain from the foundation of the world. Or thus it may be rendred; Whose names are not written from the foundation of the world, in the book of life of the Lamb slain.
If there be many upon earth that worship the Antichristian Beast, whore names are not written in the book of life of the Lamb slain; then did not the Lord Jesus shed his blood, or give himself a ransome for every man and woman in the world.
There are some to whom Christ will say in the last day, Matth. 7.23. Depart from me, I know ye not; ye are not written in my book of love and gracious remembrance.
Shall we think that the Lord Christ in the immenseness and incomparable [Page 12]greatness of his Love, would shed his hearts blood for them, whose names were never written in his book of life and love? Will any man give his dear son to dy for them, whose names were never written in the book of his love, of whom he never had any thoughts of special love and favour? Surely he will not part with his Son, nor give him to suffer death for such.
ARGUMENT IIII.
MY fourth Argument against Universal Redemption, is grounded upon John 15.13. compared with Rom. 5.8, 10. Greater love hath no man then this, that a man lay down his life for his friends.
God commendeth his love towards us, in that while we were yet sinners, Christ died for us. If when we were enemies we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life.
Hence I may thus argue;
They for whom Christ died or shed his blood to them God hath commended and manifested the greatest love; Greater love then this hath no man: But now God hath not commended and manifested the greatest love to every man and woman in the world, without distinction or exception; for how is it possible that the same persons should be both the objects of the greatest divine love, and the greatest divine hatred and displeasure? If Christ died for every man; then he shewed as great love to Cain and Judas, as to Peter and Paul; And is not this monstrous? Will any soul dare to affirm this, that hath experience of the love of Christ, and hath tasted the sweetness thereof? Yet truly, I know not how Arminius and his followers can avoid this desparate consequence, according to their principles.
Sure I am, the blessed Apostle appropriates Christ's special and peculiar love (manifested in his death) to his Church. Husbands, Eph. 5.25. love your wives as Christ loved the Church, and gave [Page 14]himself for it. Husbands are to love their wives with a special love; to forsake all other relations, for them, and to cleave to them alone: Is it meet that husbands should love other women with that love which peculiarly belongs to their wives? Gal. 2, 20. The life which I live (saith Paul) I live by the faith of the Son of God, who loved me, and gave himself for me.
ARGUMENT V.
MY fift Argument is taken from Rom. 9.10, 11, 13. The children being not yet born, neither having done good or evil. That the purpose of God according to Election might stand, not of works, but of him that calleth. It was said unto her, the Elder shall serve the Younger: As it is written, Jacob have I loved, and Esau have I hated.
If God had purposed to hate some before they had done evil; as he purposed to love others before they had done good: then did not he give his Son [Page 15]to dy for every man and woman in the world.
How can it enter into our hearts to conceive, that the eternal God decreed to give his only begotten Son to dy for them whom he purposed to hate and pass by, Psal. 11.5. See Psal. 5.5 Mal. 1.3. God never hates the Elect: Though their state by Nature be a state of Wrath, yet their persons are ever beloved. See Jer. 31.3. 2 Tim. 1.9. Eph. 1.4. Iohn 3.16. and not communicate grace and glory to?
Now it is very plain that God purposed to hate and pass by Esau, and also Pharaoh, and not communicate grace and glory to them. And this truth will further appear by consulting other Scriptures.
There are certain men crept in unawares, Iude 4. who were before of old ordained to this condemnation.
Ʋnto you which believe, 1 Pet. 2.7, 8. Christ is precious: But unto them which be disobedient, he is a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto also they were appointed.
The Lord hath made all things for himself, Prov. 16.4. yea even the wicked for the day of evil.
But ye believe not, because ye are not of my sheep: Ioh. 10.26. i. e. because ye are not ordained to life: For as many as be ordained to eternal life, shall believe.
Neither let any object here, that this decree or purpose of God did not pass upon Esau and Pharaoh, till they had sinned and rejected the meanes and offer of grace: for, certainly if ever God purposed to hate a man, it must needs be that this purpose was from eternity; for all God's decrees are eternal, absolute, and unavoydable: God himself being unchangeable, doth not decree one thing after another, (I speak now of the decree it selfe, not of the execution of the decree) nor doth God now will one thing, and then another; this is sutable to poor, weak, changeable creatures; not to the infinite unchangeable Creator; the event proves, that the decree of God was from eternity; for what comes to pass in time, the Lord did before all time [Page 17]decree that it should come to pass.
Now then, can any sober man imagine, that God the Father should give his dear son, to shed his blood for the redemption, and salvation of such as he rejected from eternity, and are the objects of his hatred; vessells of wrath, fitted to destruction; whom he hardens, according to the absolute soveraignty of his will? Rom. 9.18. Besides, do not we find that election, redemption by Christs blood, and remission of sins, are so conjoyned, Eph. 1.4, 5, 6, 7. and knit together (by the Apostle) that those who are the objects of the one, are also objects of the other: those (and no more) who are capable of the own, are also capable of the other.
ARGUMENT VI.
MY sixt Argument is deduced from the nature, vertue and efficacy of the sacrifice of Christ, and that perfect & plenary satisfaction & compensation which he hath presented to the Fathers justice, in behalf of al those [Page 18]whom, he represented in his death and for whom he was crucified.
The sins of those for whom perfect satisfaction is given and accepted, shall not be required of them nor laid to their charge.
But for whom Christ dyed, he hath given perfect and full satisfaction to the Father; and it is accepted by the Father for them, Eph. 1.6. and in their behalf: and therefore God cannot justly require their sins of them, and lay them to their charge, so as to punish them in hell to eternity.
How can a debt be justly demanded and required of them for whom it is fully payed? and is it not evident that their debt is fully payed, for whom perfect and plenary satisfaction is both made and accepted?
The holy God cannot in Justice require double paiment of the same debt, or a double satisfaction for the same sins, (whether the Redemption of a poor sinner be by way of solution, or satisfaction it matters not) this is certaine, that God cannot justly, and therefore wil not demand a double payment [Page 19]or satisfaction for the same debt.
The Lord laid help on one that was mighty to save, a responsible substantial person, that could pay him, and hath paid him the utmost farthing. Rom. 3.25.26.
He hath set forth Christ to be a propitiation through faith, in his Blood, to declare his righteousness, for the remission of sins, that he might be just.
He is faithful and just to forgive us our sins, 1 Iohn 1.9. and to clense us from all unrighteousness. Iob 33.24. And now the Lord saith deliver the prisoner from going down to the pit: I have found a ransom for him.
But now as for the Reprobates, they go down to hell, and suffer everlasting punishment for their sins, without any injustice; and therefore Christ did not dy, and satisfie for their sins; and so consequently not for every man and woman in the world.
These following Scriptures do fully declare the efficacie of Christ's death, the vertue of his blood shed, and the perfect satisfaction exhibited thereby to God the Father, in the behalf of all those for whom the Lord Jesus [Page 20]suffered the death of the Cross.
He that spared not his own Son, Rom. 8.32, 34. but delivered him up for us all; How shall he not with him, also freely give us all things?
Who is he that condemneth? It is Christ that dyed.
When he had by himself purged our sins, Heb. 1.3. he sate down on the right hand of the Majesly on high.
Seventy weeks are determined upon thy people, Dan. 9.24. and upon thy holy City, to finish the Transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness.
When Jesus had received the vinegar, Iohn 19.31. he said, It is finished.
In whom we have Redemption, through his blood the forgiveness of sins, Eph. 1, 7. according to the riches of his grace.
God hath not appointed us to wrath, 2 Thess. 5.9, 10. but to obtain salvation by Christ, who dyed for us; that whether we wake or sleep, we should live together with him.
He hath made him to be sin for us, 2 Cor. 5. ult. who knew no sin; that we might be [Page 21]made the righteousness of God in him.
He needed not to offer himself often, Heb. 9.25, 26. but now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself.
By the which Will we are sanctified, Heb. 10.10, 14. through the offering of the body of Jesus Christ once for all.
For by one offering he hath perfected for ever them that are sanctified.
Ʋnto him that loved us, Rev. 1.5. and washed us from our sins in his own blood.
The blood of Jesus Christ clenseth us from all sin. 1 Ioh. 1.7.
But God commendeth his love towards us, that while we were yet sinners, Christ dyed for us. Much more then being justified by his blood, we shall be saved from wrath through him. Rom. 5.8, 9, 10. For if when we were enemies we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life.
But he was wounded for our transgressions, he was bruised for our iniquities; Isa. 53.5. the chastisement of our peace was upon him, and with his stripes we are healed.
If the blood of Buls, Heb. 9.13, 14. and of Goats, and the ashes of an Heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; See Lev. 4.20, 26. Lev. 17, 11. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot or blemish to God.
Purge your Consciences from dead works, Gal. 3.13, 14. to serve the living God.
Christ hath redeemed us from the Curse of the Law, that the blessing of Abraham might come upon us.
I beseech thee Reader, examine these Scriptures seriously, and thou wilt see that the Redemption of every one by Christ's blood, and the damnation of thousands, are inconsistent, and cannot stand together. Let the word of the great God, by which we must all be judged, prevail with you, which is all I desire.
ARGUMENT VII.
MY seventh Argument or Reason is taken from John 10.14, 15. I am the good shepherd, and know my [Page 23]sheep, and am known of mine; I lay down my life for my sheep.
They for whom Christ laid down life, are his sheep; But all and every man and woman in the world are not the sheep of Christ; and therefore he laid not down his life for all and every man and woman in the world.
This Scripture (if there were no other in the book of God) is so plain, and clear, and full against Ʋniversal Redemption, that he that runs may read it.
Object. Oh, but it is not said that he laid down his life for his sheep only.
Answ. 1. Nor is it said that we are justified by faith only; that we are compleat and accepted in Christ only; that the sulness of the Godhead dwels in Christ only: Yet who but Papists will say that we are not justified by faith only, in that sense wherein the Apostle speaks of Justification by faith? who dares say that we are compleat, or that the fulness of the Godhead dwes in any other besides the Lord Jesul? Neither is it said, Husbands, Love your wives only; yet surely it is [Page 24]not fit that they should love other women with the same love which particularly belongs to their wives.
But secondly, 2. Is there not a plain and manifest division, separation, and contradiction (throughout the Scripture, and this whole chapter) between sheep, and goats; elect, and reprobate; the two seeds, the Church, and the world? Now all and every man are not elected; all and every man are not the sheep of Christ; all and every man are not of the Church of Christ.
The separation of the goats and sheep which will be at the great day of the Lord, Mat. 25.31, 32, 33. will make it manifest that all are not of the sheep of Christ.
Besides, the properties of the sheep of Christ are here described; They know his voice, and follow him; and a stranger they will not follow; John 10. verse 4. for they know not the voice of strangers. They are such as are known of Christ, i. e. beloved of him. They go in, and out, verse 14. and find pasture for their souls to feed upon. They are such as are given by the Father to Christ; who came [Page 25]to give them spiritual life; yea, that they might have it more abundantly. verse 10.
Are these properties and qualifications found in every man and woman in the world? Doth every man and woman hear and obey the voice of Christ? Is every one known and beloved of Christ? How then comes it to pass that he will say to some in the last day, Depart from me, Mat. 7.23. I know you not? Doth Christ give spiritual life? Yea, doth he give it abundantly to every man and woman? Why then doth he say, You believe not, Iohn 10. verse 36. because ye are not of my sheep?
Doth every man and woman hear and obey the voice of Christ? Why then is it said. Rev. 3.6. Rev. 2.19. He that hath an ear to hear, let him hear what the spirit of God speaks? intimating that there are not many that have a hearing ear, so as to hear spiritually and savingly; why doth Christ thank the Father, Mat. 11.25, 26. because he hath hid these things from the wise and prudent, and hath revealed them to babes; for so it seemed good in his sight? Why is it said that the stone which the Builders refused, 1 Per. 2.7, 8. is made [Page 26]the head of the corner, and a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient; whereunto also they were appointed.
Oh the blindness of the heart of man; Is it not plain from this Scripture (if men would not shut their eys against the light) that Christ so laid down his life for his sheep, as that he excludes the goats? If he laid down his life for them as sheep, surely then that which belongs to them as such, belongs only to such. If for sheep as sheep; then not for goats: If for the elect, as the elect; then not for reprobates.
Those for whom Christ died, he died for them as for their Shepherd, as himself saith: Iohn 10. verse 11. Now will the shepherd lay down his life for wolves, who will ever remain of a wolvish nature, and persecute the lambs?
I lay down my life (saith he) for my sheep: He makes you see a plain division and contradistinction between his sheep, and such as are not his sheep; Ye believe not, verse 26. because ye are not of my [Page 27]sheep, as I told you: And this is in effect as if he had said, I lay down my life for my sheep only.
These sheep whom he laid down his life for, are all his elect, whether called or uncalled: for there is but one shepherd, and one sheepfold. Other sheep I have, them I must also bring, and they shall hear my voice, and there shall be one fold, and one shepherd.
The distinction here is not between believers and unbelievers (as a great corrupter of Scripture would perswade us) but between sheep and goats; T. Moor in his Ʋ niversality. for they are called sheep who did not then actually believe, nor were not actually gathered into Christ's fold. verse 16.
They are such as the Father gave Christ from eternity; who must and shall come to Christ, being drawn to him by the cords of his fathers love; nor will Christ cast out them that come to him, but will give them eternal life.
Now if these properties and priviledges appropriated to Christ's sheep, can with any colour of truth be applyed to those souls that shall be damned [Page 28]to eternity; let the godly and sober Reader judge.
For my own part, I must profess, that if there were no other Scripture besides this against Universal Redemption, it should (through the grace of God) fortifie me against that error. I come now to another Argument.
ARGUMENT VIII.
MY eighth Argument against Universal Redemption, shall be taken from John 10.27, 28, 29. compared with John 6.39. the words be these: My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life: and they shall never perish, neither shall any man pluck them out of my hand. My Father which gave them me, is greater then all; and no man is able to pluck them out of the Fathers hand.
And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again the last day.
Hence I may further argue thus;
Those whom the Father gave to the Son, and for whom Christ died, to them he gives eternal life; none shall be able to pluck them out of his hands, he must not lose one.
But now all the posterity of the first Adam, every man and woman in the world, have not eternal life; they have not everlasting union and fellowship with the Son of God; they have not eternal glory communicated to them; And therefore it is plain that Christ did not by the counsel and appointment of God lay down his life, nor give himself a ransome for every man and woman in the world.
Do but observe the reason why many believe not; why is it, Iohn 10.26. but because they are not of the number of Christ's sheep? Behold, here is a higher cause (why men believe not to salvation, and so have not eternal life) then the stubbornness of man's heart (though that be the only faulty cause, and the only meritorious cause of damnation.) Deut. 29.3, 4. Ye have seen all that the Lord did before your eys in the land of Egypt; the signes [Page 30]and the miracles; yet hath not the Lord given you a heart to perceive, and eys to see, and ears to hear, unto this day. And as many as are ordained unto life (and no more) shall believe to salvation. Acts 13.48. Murmur not among your selves (let it not seem strange that so few believe and come to Christ) no man can come to me, Ioh. 6.43, 44, 45. except the Father draw him; every man that hath learned of the Father, cometh unto me.
ARGUMENT IX.
ANother Argument or Reason against Ʋniversal Redemption, may be grounded upon Heb. 9.12. Neither by the blood of Goats and Calves, but by his own blood, he entred once into the holy place, having obtained eternal Redemption [for us] compared with 2 Thes. 5.9, 10.
Those whom Christ hath redeemed and bought by his death and blood shed, 1 Thes. 1.10. Luke 1.74, 75. he hath redeemed and delivered them for ever from the wrath to come, That they being delivered out of the [Page 31]hands of their enemies, might serve God without fear, in righteousness and holiness all the days of their life.
The servant abideth not in the house for ever, but the Son abideth ever. Iohn 8.35, 36. If Christ make you free, you shall be free indeed. If he purchase a liberty and freedom for you by his death, it is and will be a real, spititual, and everlasting freedom; and we being put into possession of this freedom (which Christ hath undertaken to (do for all them whom he dyed for) shall never be brought into a state of bondage and wrath again. Ye have not received the spirit of bondage again, to fear; Rom. 8.15. but the spirit of Adoption, whereby we cry Abba, father.
But now all the men and women in the world are not thus everlastingly redeemed; Christ hath not obtained eternal Redemption for every one; for out of hell there is no redemption; as Cain, and Judas, and the damned spirits, can certainly relate. Shall we say that those poor miserable souls are everlastingly redeemed, who shall remain in hellish prison and bondage to eternity.
Oh, Object. But there be many who will not accept of Redemption by Christ, though it be wrought for them.
Yea, Answer but herein Christ excells the Princes and Captains of the world, who cannot make their prisoners willing to accept of a pardon; they cannot put a new will, a new principle and disposition into their prisoners: But as for Christ the great Captain of our salvation, he makes his redeemed ones to accept of pardon; he opens the prison dores by his word and spirit, and makes the poor prisoners to come forth; Isa. 61.1. being given for a Covenant of the people, for a light of the Gentiles, to open the blinde eye, Isa. 42. to bring out the prisoners from the pr [...], and them that sit in darkness, out of the prison house. To his sheep for whom he dyed, he gives eternal life: He doth not only merit and impetrate it for them, as a Priest; but reveals it as a Prophet; and applies it to them as a King; causing them to accept thereof: Iohn 17.2, 7, 8. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
ARGUMENT X.
ANother argument may be taken from John 17.9.10. I pray for them; I pray not for the world, but for them which thou hast given me; for they are thine, and all mine are thine, and thine are mine,
These words are so obvious & plain against Universal Redemption; that I cannot but wonder that any man who pretends to tenderness of conscience, and to the love of the Scriptures, should dare to Cavill against them; If plaine Scripture proof will not satisfie men, how can we expect they should be satisfied?
Behold here is a world which Christ prayed not for; the words are laid down both affirmatively and negatively, and therefore the argument deduced therefrom must needs be more convincing and concluding.
They are laid down affirmatively, I pray for them which thou hast given me: and he backs this with a strong [Page 43]reason, for they are thine and all thine are mine; Such as are thine by election, are mine by Redemption, Union, and Intercession.
Negatively, I pray not for the world, There is a world that I pray not for, because there is a world that is not thine; a world which thou didst not give me to dy for, and therefore a world that I must not pray for.
The Argument is this.
If there be a world which Christ prayed not for, then there is a world which he dyed not for, unless men will say that the Lord Jesus poured out his precious hearts blood for them he would not pour out a prayer for; of whom he saith, I pray not for them; but for others whom thou hast given me, and who are both thine and mine, for we have a joynt Interest in them.
As for the Objections against this strong Argument drawn from so plain a Scripture, truly they are so frivolous and nugatory, that they deserve not an answer. Let it be considered,
1. That Christ's death and intercession (being the two parts of his [Page 35]Priesthood, which is an unchangeable and everlasting Priesthood, Heb. 7.24. in respect of all those who have an interest therein) they are conjoyned and put together in Scripture, Rom. 8.34. 1 Iohn 2.1, 2. being extended to the same persons; such as Christ dyed for, he intercedes for; such as he poured out his blood for, he pours out his prayers for: But here is a world, you see that Christ prays not for, and therefore we may well conclude that there is a world which he died not for.
2. The Lord Jesus is heard in the things he prayed for: yea, our salvation to the uttermost is put upon his intercession, Heb. 7.25. which therefore cannot be rightly applyed to any but such as shall be saved; for it is certain, that all those for whom he begun his prayers on earth, he continues to pray for them now in heaven: for as Arminius himself rightly observes, The prayer of Christ in Job. 17. is the copie and pattern of his intercession in heaven.
3. They for whom Christ prayed (as contradistinguished from a world which he prayed not for) are those for whose sake he sanctified himself, i.e. set [Page 36]himself a part to be a Priest and Mediator to dy for them, that they also might be sanctified through the truth; and they are such as he communicates grace and glory to. Iohn 17.19, 20, 21, 22, 23, &c. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one in us: and the glory which thou gavest me, have I given them; that they may be one, even as we are one. But it is not said (nor should we entertain such a dream) that Christ sanctified or set apart himself for every man and woman in the world, many of which shall never believe on him, nor be sanctified by him through the truth; nor doth he communicate grace and glory to every individual man and woman; whereas we may plainly see here, that all those for whom Christ prayed, he gives that glory to them which the Father gave him. What Scripture can be so clear and convincing, but men may evade it, if they be disposed to cavil?
I might add many more Arguments against Universal Redemption; Heb. 9.15, 16. Heb. 7.22. Heb. 8.6. as namely, that the Covenant of grace (whereof [Page 37]Christ is Sponsor, surety, and mediator for all them which shall be saved, and which is sealed and confirmed in and by his blood; and therefore called the blood of the new Testament or Covenant, Matth. 26.28, [...]. Isa. 42.6. Heb. 8.9, 10, 11. Gen. 17.21. Rom. 9.8. Rom. 11.5, 7, 8. Gal 3.13 14, 16. Gal. 4.23, 24. &c. which was shed for many for remission of sins; Yea Christ is said to be given for a Covenant.) This Covenant (I say) is not made with, nor confirmed to, no nor so much as propounded and published to every man in the world; much less is every man in the world taken by God into this Covenant.
If the Covenant may be said to belong to all and every one to whom the Gospel is preached (as some learned and godly men hold Ball on the Covenant. Baxter's Aphoris. Appendix to Aphor. of Justif.) which for my part I shall find no fault with, so they mean only in respect of external oeconomy and administration (indeed I cannot see a cleer ground for that which an acute man seems to hold forth, Ball on the Covenant. Baxter's Aphoris. Appendix to Aphor. of justif. viz that there are two Covenants of grace, now in the days of the new Testament; the one absolute, the other conditional; the one made to all the men in the world the other only to the elect. Certainly there is but one Covenant of [Page 38] grace in substance, although it ought to be dissinctly considered by us in respect of special and saving grace and external administration. And this Covenant is absolute in respect of election and redemption thing it be conditionally propounded in the external ministry of the Word. But if the Covenant of grace (I say) should externally belong to all to whom the Gospel is preached; yet this will not extend to every man and woman in the world; for God doth not afford the outward dispensation of his Gospel (much less the estectual powerful operation of his Spirit) to every one, Psal. 76.1, 2. In Jud his God known, his name is great in Israel: In Salem also is his Tabernacle, and his dwelling place in Sion. Psal. 147.19, 20. Ier. 10.25. Eph. 2.11. Mar. 11.52, 26. Acts 14.16. Acts 16.6, 7. He sheweth his word unto Jacob his statutes and judgments unto Israel; He hath not dealt so with any Nation. At that time ye were without Christ, aliens from the Commonwealth of Israel strangers from the Covenants of promise without hope, without God in the world. In times past he suffered all Nations to walk in their own ways. Paul was forbidden of [Page 39]the holy Ghost to preach the word in Asia; and estaying to go into Bythinta, the Spirit suffered him not. The Lord God according to the pleasure of his own will sends the Ministry of the Gospel to one place and people, and with-holds it from another; makes known his Covenant of grace to some, and hides and conceals it from others.
I might further argue thus; that all those whom Christ dyed for, he dyed in their stead as their surety and representative; personating and representing them in his death and sufferings and if so, how can the Lord God in justice and wisdom cast them of, and reject them for whom his dear Son was a surety and undertaker: and that by his own eternal decree, counsel and appointment? The Lord Jesus saveth his people from their sins, Matth. 1.21. and then who can lay any thing to their charge? It is Christ that dyed? It is the son of God that shed his blood; Rom. 8.31, 34. who can condemn? If Christ the eternal God be for us, who can be against us? If God spared not his Son, but delivered him to death for us; How shall he not [Page 40]with him also freely give us all things.
I shall not insist upon the nature of Redemption, reconciliation, atonement, and propitiation; [...]. Tit. 2.14. Rev. 5.9, 10. Rev. 14.3, 4. Col. 1.21, 22. 2 Cor. 5.18, 19. and the import and signification thereof (in scripture phrase which comprehends and takes in not onely merit, and impetration; but also particuler application, as to the persons so redeemed and reconciled by Christs blood.
I could also argue against universal redemption, from the analogy and proportion between the type and the antitype; doubtless the typical sacrifice was not slain and offered for every individual person; nor did the antitype, the substance of those shaddowes, lay down his life for every man and woman in the world.
And lastly, I would commend this to the consideration of the Christian reader, that they to whom Christ is a redeemer and Savior, Iohn 1 5. 1. Eph. 1.22, 23. he is also a spiritual Root, a spiritual head, and principle of life, to communicate the spirit of grace and holiness to them. Redemption by Christ's blood and adoption by the spirit of grace (though [Page 41]they may and ought to be distinguished) yet they cannot be so divided and separated, but that the same persons that are capable of the one, are also capable of the other, and shall partake thereof: Gal. 4.4, 5, 6. God sent forth his Son to redeeme them that were under the Law, that we might receive the adoption of Sons: and because ye are Sons, (namly by election and redemption) God hath sent forth the spirit of his Son into your hearts, crying Abba, Father. Psal. 68.18. Christ as he suffered for the fins of men, so he received spiritual gifts for them; yea for the rebellious: Iohn 3.34. Iohn 1.16. Heb. 8.10. Zac. 12. Iohn 12.32, 33. Phil. 1.29. Eph. 1.3. 2 Pet. 1.1. Acts 5.31. Heb, 12.2. that the Lord God might dwel among them, that they might have communion and fellowship with God. He received the spirit without measure, as head and mediator: that of his fulness we might receive grace for grace. If God have given his Son to die for us, he will also give us faith, repentance, holyness, newness of heart and life. If he so loved all men, as to part with this pretious Jewell and Pearle of great price out of his bosome for them, he will then give all men a hand to take it with, and a casket to keep it in.
But for these and other argument which might be alledged against the General redemption, they are managed by other godly and reverend men in their printed books, to whom God hath given more skill and ability advantageously to handle spiritual weapons, then I have; only I cast in my poor mite into the Lords treasury, desiring the Reader humbly and seriously to weigh and examine the scriptures in the margent. 1 Tim. 2.6. 1 Iohn 2.1, 2. Iohn 3.16. Heb. 2. [...].
After I had propounded my arguments against universal redemption, I did briefly (as the Lord enabled me) answer the most considerable objections of the adversarie, Taken from those general and indefinite expressions and phrases of Scripture all, every, the world, the whole world (for as for these words i.e. Christ dyed for all men or for every man, they are not to be found in the original Text of Scripture but are supplyed in the [...], by an challa [...]e of the number, for [...] [for all] sons, heirs For all and every one that shall believe, not only Jews but Gentiles. So 1 Tim. 2.6. Iohn 12.32. Translation, which hath given occasion to the venting of this erroneous opinion) But if these words were sound in scripture, [Page 43]yet there is no necessity for us to expound them of every individual person, but with restriction and limitation, as is usual in Scripture; for not only these words, Col. 1.28. 1 Cor. 12.7. Rom. 5.18. Ier. 29.31. Gan. 3.8. 1 Cor. 4.5. Iohn 1.9. 1 Cor. 7.2. 20 Rom. 1.5. Rev. 18.3.23. Psal. 118.10. 1 Chron. 14.17. Iohn 8.26. Iohn 12.19. Luke 2.1, 2, 3. 2 Cor. 5.19. Rom. 4.13.16. Ioh. 3.17 Ioh. 6.33. Ioh. 16.8. & 17.21. Heb. 2.5. Psal. 22.27. Ioh. 1.29 1 Tim. 3.16. [...], the Preposition [ [...]] translated [by] See Mar. 5 34, 35. 1 Iohn 5.19. Rev. 13.3. Rom. 1.8. Luke 2.1. Rev. 12.9. all men, every man, all Nations; but also these words, the world, the whole world, are (in more places then one) limited and restrained to a part of the world, and a certain number of men and women: Such general phrases are therefore used by the Spirit of God in much wisdom, because the proud Jews were so apt ever after the breaking down of the pactition wall, to appropriate the benefits of the Messiah, and the priviledges of the Church of God to themselves, and to exclude the world of the elect Gentiles, as dogs, and aliens, and strangers from the covenant and promises of grace; the Jews being the only political visible church of God under the old Testament administration; the Gentiles as opposite to them, were [Page 44]counted the world, See Exo. 12.19. Deut. 23.2. Lev. 26.33. Pl. 79.1. dogs, aliens, heathen. And indeed the call and conversion of the Gentiles, and adding them to the church of Christ, was such a great and glorious mysterie, Eph. 3.8. Rom. 11. cap. that many of the Christian Jews, yea some of the Apostles themselves Acts 10 cap. Acts 11. cap. could not at first comprehend it, there being in this such a great and manifest alteration in the administrations of the old and new Testament.
I did also answer the objections which are raised from the generality of the ofter of Christ in the Ministry of the Gospel; from the obligation that lies on every man and woman to believe in Christ and to apply his death; and lastly, from those pathetical expostulations and affectionate invitations in Scripture, directed indefinitely to all sinners without exception: which passages (being spoken after the manner of men, and in condescension to our capacity; for properly there are no such affections, Voluntas signi precepti approhationis, passions, or workings of spirit in God) are to be referred to the signifying, preceptive and approving Will of God; for so it may be called, [Page 45]not so properly as his eternal decree and purpose, which shall be accomplished, and cannot be resisted; for who hath resisted his Will? The commands, Rom. 9.19. exhortations, invitations, expostulations which we find in Scripture, do not determine for whom Christ dyed in particular by his Fathers appointment, nor what shall be the event, and shall unavoidably come to pass touching the eternal condition of poor sinners in respect of predestination and redemption; Quoad debitum, not quoad eventum, but they determine man's duty, and the rule of his obedience, and what God approves as good in it self; not what Christ hath done, or God will do for us, and in us in particular; The learned Dr Twiss Mr Ball on the Covenant Mr Rutherford, Mr Whitfield, Mr Owen Mr How against T. M Universality of Free Grace. but what it is our duty to do; there being a sweet harmony and connexion between the end and the means.
It would be too tedious to recite all the particulars which I laid down in answer to these objections, and besides they are already more largely and sully answered by divers godly learned men in their elaborate treatises, to which I must referr the studious and dilligent reader; for in this writing, I [Page 46]do affect and intend brevity, that so the poore deluded soules in the country, whom I pitty with all my heart, may have something before them to read and peruse, which by God's blessing may undeceive them, and settle them in the truth. I am perswaded that the Lord in his infinite wisdom suflers this and other erroneous and corrupt opinions to be broched, touching the Decrees of God, Redemption, Reconciliation, Justification, Ʋnion with God, the new Birth, Conversion, perseverance, the Divinity of Christ, the nature, operation, and evidence of the spirit, biprisme and other Church administrations; that so we may with more diligence seriousness, humllity, and selfe denyal, search the Scriptures, and through the teachings of the spirit of God, and the assistance of divine grace a taine to a right and setled and spiritual knowledge of these Gospel mysteries whereof our apprehensions hitherto have been but shallow and wide.
That which I have said concerning the promises (and doubtles others have [Page 47]said far more) may helpe to convince you, that the doctrine of general redemption (as it is comonly held forth) is very corrupt and unsound fighting directly against the tenour, scope, and sense of the word of God rightly understood.) Let the promoters of this doctrine pretend what they will. I am very confident that it will appeare in the great day of Christ, to be no better then dross and chasfe, and combustible matter, which must and shall suffer loss (though some that hold that it may be saved so as by fire) we shall one day find it to be a doctrine that comes from earth and not from heaven; 1 Cor. 3 15. from the flesh, and not from the spirit; for under the notion and pretence of universal grace, it destroyes the efficacy and power of grace; under the notion of universall redemption, it enervates the verue, undermines the benefit that flows from Redemption by Christ's blood. And that I may make this evident unto you. I shall breifly acquaint you with some sad and dangerous Concomitants and consequences of this opinion, which may serve now [Page 48]as so many antidotes against it, and preservatives from it.
And first, universal redemption of all and every individual man; rises up with a high hand against the glorious attributes of the great and wise, and just, and holy God, and namely against his absolute power, soveraignty, and wisdom, what shall the great and wise God give his Son to dy for the salvation of thousands that shall never be saved? as if mans stubbornness could frustrate the designe of God; and as if sin and corruption were more powerfull to ruine and destroy the soul, then the grace of God and the blood of Christ to save it. Rom. 5.20, 21. It makes the powerful and gracious God to suspend the salvation of the creature, upon the natural man's ability, and the contingency of his Will (and not upon his own irresistable decree, the efficacy of his sons blood, and the powerful and irresistable operation of his spirit in conversion) which is directly contrary to the word of Truth. Isa. 48.6. Isa. 46.10. Psal. 33.11. Prov. 21.30. Prov. 19.21. Rom. 9.19. Eph. 1.4, 5, 6. 1 Cor. 5. ult. 1 Ioh. 1.7. Gal. 3.13, 14.
Again, it is an opinion that undermines the glorious wisdom of God, Eph. 1.8. 1 Cor. 2.7, 8. (wherein he abounded in the mysterie of our Redemption by the blood of Christ) as if the wise God had designed and appointed Christ by his death to put all men into a saveable condition; and the end or effect of his death and blood shed, may be fully accomplished, though in the end there be not one man actually saved, and brought to eternal life and glory.
Doth this suit with the infinite wisdom of God, that he should propound to himself in the death of his Son, the salvation of every individual man, and yet not ordain effectual means for their conversion, and for bringing them to salvation? And oh how doth this doctrine of general Redemption and reconciliation, reflect upon the justice and righteousness of the great God: What? shall the just God receive full satisfaction in the price of the precious blood of his Son, for every man in the world, Ps. 9.8. Gen. 18.25. Rom. 3.4.25, 26, 1 Iohn 1.9. and yet thousands perish: Now though men be unjust, yet let the Judge of the whole earth be just and righteous, let [Page 50]God be true though every man be a lyar.
And as it reflects upon the justice of God so it impeacheth his highest love; shall God so love every man as to give his Sonnor them? And Christ so love every man, as to lay down his life for them (for herein God manifests and commends his love; Rom. 5.8. 1 Iohn 4.9, 10. not that we first loved him, but he first loved us, and sent his Son to be a propitiation for our sins) and yet withhold from them faith, repentance and newness of heart, without which they cannot be saved? Hath God loved every man so as to give his Son to the death of the Cross for them, and hath the Lord Jesus sweat dropps and clodds of blood for their sins, treading the wine press of the wrath of God, and crying out in the agony of his soul, my God, my God why hast thou forsaken me? Rev. 19.15. Mat. 27.46. and yet shall most of them for whom he suffered so much, rot and perish in final unbeleef and impenitency? certainly this doth exceedingly derogate from the power of divine love and grace.
Secondly, the doctrine of Universal Redemption puts men upon loose and ungrounded contradistrnctions, that they may vindicate and maintain it: and what is this else but to take the Lord's name in vain, and to dally with his Word and Truth?
Some say that Christ died not in the stead of all, but for the good of all Non loco & vice omnium sed bono tantum. Remonst. at the Hague confer..
That Christ impetrated and merited life for all and every individual man, but applies it only to Believers; whereas the Scriptures which I formerly cited, do evince and prove that these two (though they ought to be distinguished) yet they are inseparable acts of Christ's mediatorship, and are extended to the same persons. Those for whom he impetrated life, shall have it applyed to them.
Some say Camero, Amerald, Teslad. that Christ hath obtained by his death remission of all sins against the Covenant of works, for every man; but pardon of sins against the Gospel or new Covenant, only for the elect: 1 John 1.7. whereas Christ's blood clensech them from all sin, for whom it is shed, forasmuch as through Gods grace, and the [Page 52]Spirit's operation, the blood of Christ hath an effectual influence upon all their hearts, and consciences, and conversations, to purge, and pacifie, and clense them.
And lastly, some learned men (who are more sober and moderate then those whom I oppose) do say (but without ground from Scripture, as I humbly conceive) that Christ dyed for every man and woman in the world, in respect of the sufficiency of his merit but not in respect of efficacy. That we should extend the sufficiency and merit of Christ's death and bloodshed, beyond the purpose, decree, and intention of the Father and the Son for my part I cannot see any clear ground: 'tis true, the death and bloodshed of Christ may be said to be sufficient for every man in respect of the intrinsecal vertue thereof, it being the blood of God, Acts 20.28. the blood of that person who is the infinite God. But I conceive that it cannot properly be said to be a sufficient ransom for every man; and why, but because it is not properly a ransom or price paid for every man, nor never [Page 53]was so intended: So then, the sufficiency and efficacy of Christ's death, are to be joyntly limitted to them for whom he dyed, and payed the price of redemption; nor did Christ shed one drop or dram of blood in vain; it was by the counsel and appointment of God, that Christ should lay down his life only for them whom the Father gave him; and none of them that shall be lost.
I remember the popish Schoolmen have such a distinction of grace sufficient, Hales 3. Summ. 9.69. Thom. m. 1, 2, 9, 109. and grace effectual: God (say they) affords grace sufficient to every one, but not grace effectual. Sufficient grace (as they hold) is that by which a man may be saved, if he will not be wanting to himself; effectual grace is that which saves a man indeed: But this is groundless. 2 Cor. 12.9. Where God tells Paul that his grace is sufficient for him: This sufficiency is not to be abstracted and separated from the efficacy of grace.
Thirdly, let me further add, that this opinion of Ʋniversal Redemption, renders Christ but half a Saviour, an imperfect [Page 45]Saviour, and his blood shed ineffectual; as if he did only thereby put all men into a saveable condition, and man himself must strike the greatest stroke and actually save his own soul. It is a doctrine that puts men upon that gress absurdity that Christ died for thousands shed his blood for milliors of souls that never heard the voice of the Gospel which is the word of faith; Rom. 10.14, 15. How shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? And will it not introduce that other gross and carnal conceit, that in the end all and every one shall be saved; the falien Angels as well as reprobate men (as if there could be any deliverance out of hell?) If we hold an Ʋnive sal Redemption and Reconciliation I can see no reason to the contrary, but that an universal salvation may be thence gathered by genuine and necessary consequence.
Fourthly Ʋniversal Redemption (as it is by many held forth and maintained) bolsters up people in a profane [Page 55]course or at the best in a general dead saith, or rather a sancie insteed of faith; may not a profane wretch reason thus? There be those who say that Christ shed his blood for every man in the world; well, I am a man, and therefore Christ shed his blood for me. Now the Scripture is clear and full for this; namely, that Redemption by Christ's blood, and remission of sins go together: Those whom Christ redeemed by his blood, shall not have their sins imputed to them; and where there is non-imputation of sin, Eph. 1.7. 2 Cor. 5.19. Ps. 32.2. there is also imputation of Christ's righteousness; blessedness, and salvation; Blessed is the man to whom the Lord doth not impute Iniquity: If it be so, may this wicked man say, I will go on and enjoy my lusts, according to this doctrine, I shall not perish if Christ dyed for me; and if he dyed for every man, then he dyed for me.
And as this opinion may have, yea (I fear) it hath such an operation upon many poor souls, so it may be a means to bring others to despair, and to make desparate and sad conclusions [Page 56]upon themselves in reference to their eternal estate, to hold that thousands shall be damned that Christ dyed for: may not Satan easily prevail upon an awakened soul by this temptation? suited to the doctrine of the general Ransome) that there is no more efficacie in Christs blood for thee, to comfort, pacifie, and save thy soul, then for others that are damned. That which a flords real comfort and peace, is distinguishing grace and love; and I pray you what distinguishing grace is there to one more then another, according to the doctrine of Universal Grace and Redemption? What peace, joy, comfort? What ground of assurance can a poor soul draw from this Doctrine? Herein I shall appeal to a wounded spirit, a broken heart, that will with meekness hearken to good counsel; but as for such as go on in a way of pride and carnal presumption, as I cannot but pity them, so I shall not wonder though they scoff at the Doctrine of special and effectual grace and redemption; special grace will not be prized by men that are full of self [Page 57]confidence, but by the self denying soul.
Lastly. The vigorous promoting this doctrine of universal redemption in City, Country, Army, is a ready way to reconcile us to Rome; oh what an introduction it makes? what an inlet it opens to the worst of popish opinions? as conditional elections, See Eph. 1.4, 5, 9, 11. 2 Tim. 1, 9, Rom, 9.11, 1 Cor, 2.14, Eph, 2.1, Phil, 2.13, Eph, 1.18, 19, Ioh, 5.25 Rom, 8.7 Iohn 7.44, 45. Ioh, 3.6, Rom, 5.12, 14, Psal, 5.5, that somthing in the creature, or done by the creature in time, is the cause or condition of Gods decree in predestination That the natural man hath free will and power of himself, without spiritual grace, to believe in Christ to eternal life, if the word of faith be morally propounded to him in the external ministry. That there is no such thing as original sin, and that all infants (dying in infancy) are saved; not only the infants of believers, but of Jews, Turks, Heathens, Atheists. How inconsistent this is with Antipaedo-baptisme, I shall not now dispute, but I suppose the most sober and rational of that judgement, will easily apprehend that these two cannot hang together; namely that all infants are in a covenant of grace and in a state of salvation; and [Page 58]yet that the outward visible seale belongs not to them.
This opinion of universal redemption, is accompanyed with that sad, black, See Rom 8, 38, 39, Ier, 31.3, Ioh, 13.1 Heb, 8, 12 Iohn 10, 27, 1 Iohn 5 12, 1 Ioh, 3, 9 dismal, and uncomfortable doctrine, that a man may finally apostatise and fall away from a state of grace and salvation; he may be a true believer, a member of Christ, in a state of grace and justification to day, and yet a limbe of Satan, and in a state of wrath and condemnation to morrow. Oh how sad and uncomfortable is this to a poor soul! what sad discouragements an dispondencies of spirit may this expose a broken heart unto!
Hence also it is that the Scriptures are debased and vilified; For if Christ as mediator be savingly revealed in and by the inanimal creatures, the Sun, Moon, Stars, and fruitful seasons, (as one of the ablest and most daring of that way publikely affirmed in a dispute in London, Mr John Goodwin, in a dispute with Mr Sym, now printed) Is not this a ready way to render the glorious word of the Gospel contemptible? and may it not well harden the Jews, Turkes, and Heathens, and keep [Page 59]them off from hearing the Gospel preached, to tell them that Christ dyed for every man, and that salvation through Christ is revealed by Sun, Moon, and Stars, though they have not the written words? Here is a doctrine indeed that will please the papist well; and therefore we need not wonder that the late innovators As Dr Laud, Mountag, Cozens, Pockling, Heyling, did contend so furiously for universal redemption, freewill, apostacy from grace, and other points of Arminianisme, and that they preserred such as incline thereunto, (discountenancing the most faithful and Orthodox ministers of the contrary judgement) for they knew that these points would be as so many fit expedients, to bring us over and reconcile us to the papacy.
But as this doctrine was promoted and propagated by formall superstitious men, who were enemies to the power and spirit and life of godliness; and the preachers and professors thereof, so it was much opposed, and the contrary asserted by the most reverend ministers of Christ Preston, Sibbs, Bayne, Hooker, Twisse Pemble, Ames, Cotten., Who have left behind them a sweet savor; many [Page 60]of them being at rest with the Lord, and for whom the whole Church of Christ have and will ever have cause to bless his name.
But if Christ did not dy for every man and woman in the world, Object. then I have no ground to believe that he dyed for me.
This is but a meer fiction; Answer for first, It is no where said in Scripture, that Christ dyed for thee by name, John, Thomas, Robert, &c. there is no such particular personall scripture revelation, and therefore that cannot be the ground of thy faith; but that which thou art bound to believe, and to rest upon, is, that Christ dyed for all those sinners that shall truly believe on him, whether Jews, or Gentiles: and if thou believe on him, and accept him for thy Saviour, Husband, Lord and King, and resigne up thy seif to him, thou mayst then conclude (to the comfort of thy soule) that Christ dyed for thee, and that thou shalt be saved.
The argument lies thus, whosoever believeth on Christ, shall be saved; But I believe in Christ therefore I shall be [Page 61]saved. God so loved the world, Ioh. 3.16, 18. that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life. 1 Tim. 1.15. He that believeth on him is not condemned, he that hath the Son hath life. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. By him all that believe are justified from all things, Acts 13.39. from which they could not be justified by the law of Moses.
Secondly, It belongs to the Will of God's purpose and good pleasure, and is a secret voluntas propositi, aut beneplaciti, whom Christ dyed for in particular: (neither canst thou comfortably know it as to thy owne soule, till thou hast a particular faith of assurance) and therefore you are not to fetch the ground of your faith from thence; but you are to look to the will of Gods precept, commanding and incouraging you to believe; they are to obey the command of God, to have a respect to the generality of the offer of Grace, and to this call and invitation of God, in the ministry of the word: [Page 62] Come unto me all ye that are weary and I will give you rest. Mat. 11.28. Rev. 22.27. Whoever will, let him take of the water of life freely. This is open and revealed the other is secret and hid: nor ca [...]t thou have a particular evidence of Christ dying for thee: til the spirit of God come & work special faith in thy heart: and as for God's command to thee to use the means that thou mayst believe and repent it is not grounded upon Christ's dying for thee in particular but on the connexion and harmony which is between the mean and the end, faith and salvation.
Thirdly, there are thousands of precious Saints, some alive and some at rest with the Lord, who have and had true faith, and peace of Conscience and joy in the holy Ghost, and yet were meer strangers to the Doctrine of Ʋntversal Redemption.
Fourthly, I would gladly be resolved in this, what more ground of believing to salvation there is from the universality of Redemption, then from the universality of the offer of Christ in the minstry of the word; unless men [Page 63]will hold an Ʋniversal Salvation, for seeing Christ died for many thousands that shall be damned, may not I question whether I be not one of that number and whether Christ died for me, so as that I should in the event believe to salvation.
The Unive salists will not acknowledge that Christ hath merited and procured faith for all them whom he died for. This must needs be uncomfortable to a poor soul, that finds it impossible to believe from creature strength and ability; but blessed be the Lord, who puts it out of doubt in his word, that Christ hath merited faith for us, and that we have faith through him, and for his sake: 2 Pet. 1.1. To them that have obtained like precious faith with us, through the righteousness of God, and our Saviour Christ. To you it is given for Christ's sake, Phil. 1.29. Rom. 8.32. not only to believe on him, but to suffer for him. He that spared not his own Son, but delivered him up for us all, how shal he not with him freely give us all things? Faith and repentance, and a new heart (I hope) are good things; [Page 64]here we have an argument from the greater to the lesser; If God hath given Christ, which is the great gift, for poor sinners; he will then freely give to them a spirit of faith and repentance. Let me ask our adversaries this question, what men are bound to believe for the peace of their Consciences, when they take it for granted already, that Christ died for them, being comprehended in the world of mankinde.
To conclude, this smal Tract (which I desire the good Lord to bless to the Reader) we declare unto you in our Ministry, that Christ died for all, for the world, for every man and woman that shall believe on him, and accept him, and close with him upon the terms of the Gospel; and is not here incouragement to poor sinners, be their sins never so great? Thou art not excluded by name, & why shouldst thou exclude thy self through unbelief? Suppose a company of passengers be ready to sink, and a rope is let down from the ship, will they stand to question whether the rope was let down with a purpose to [Page 65]save them from drowning, wil they not rather strive who shal be most forward to take hold of it, and come up by it? If a pardon be published, that whoever will accept of it be his rebellion and treason never so hainous, he shall find mercy, is not here incouragement to the worst of rebels, to come in and accept of pardon, and not question the secret intention of the magistrate, whether he propound the pardon in general terms, only for tryal & conviction, or for their actual deliverance? There is not any one sin, except the sin against the holy Ghost (which is therefore unpardonable, because they that commit it have not grace to repent) but some that have been guilty of that sin, and have committed it, have found mercy; Paul, Mary Magdalen, Peter, Manasseh, Sampson, Solomon, Zacheus, &c. are now glorious Saints in heaven: And is not here ground and incouragement for thee to believe? If the Lord give thee a heart to believe, for it is his gift; By grace are ye saved, through faith; Eph. 2.8. and that not of your selves, it is the gift of God. Doubtless there are many precious [Page 66]saints that can witness to this Truth, & tell you by experience, that God gives true faith, & peace of conscience in such a ministry as this breathing by his spirit thereon, for the Spirit breaths where it pleaseth: as the wind bloweth where it listeth, and thou knowest not whence it cometh, nor whither it goeth: So is every one that is born of the Spirit.
Now the Lord lead his people into truth, and by the light of his Countenance, and the brightness of his glorious appearance: let error and darkness be dispelled; and all Antichristian Doctrines and opinions suppressed: certainly as the glorious God hath in a great measure already, so he will much more ere it be long, vindicate his own spirit. his Sons Blood, his Truth, his Ministry, his Ordinances, his Saintes, his own great and glorious Name; and testifie more clearly, and convincingly against the mysterie of Antichrist, which now worketh in this Nation, under another vizard, and by other Instruments then formerly it hath wrought, but shall have no better success, then it formerly had.