enquire in what Sense we are to understand Christ's dying that we may know what we dispute about Let us consider 1. Who it was that dyed for Sinners and this may give light into this Controversie tho' it was only the Humane Nature of Christ that dyed or was capable of dying yet the Person was God the fellow of the Lord of Hosts therefore God is said to purchase the Church with his own Blood Act. 20. 28. If Christ indeed had not been God by nature then People might have had such low undervaluing thoughts of his Death as that he might dye in vain as to some yea as to all he dyed for But we that do believe he was God-man cannot believe but that he will infallibly save all that he dyed for Indeed if we did not believe the Doctrine of the Trinity and that Christ is the second Person of the for ever blessed and glorious Trinity and that he is the Son of God by Ineffable Eternal Generation very God as the Father is and that he took upon him Human Nature that he might suffer the Punishment of our Sins and redeem and save us we would never contend about his Death who he dyed for because if he had not been the Brightness of the Father's Glory and the express Image of his Person he could never by himself have purged away our Sins by the Sacrifice of himself It is to be feared that some Arminians are Socinians too Antitrinitarians as Michael Servetus was of whom I shall speak afterwards if God permit And indeed Arminianism prepares the way to Socinianism if God does not graciously stop Men in the way of Errour So that this I lay down as a Basis and Foundation for an Enquiry who Christ dyed for that all would consider the Eminency yea the Infiniteness of the Person that dyed for us It was he that was in the form of God and thought it not robbery to be equal with God tho' he took upon him the form of a Servant and was found in fashion as a Man and was obedient to Death even the Death of the Cross to redeem his Church This was the greatest wonder that ever was done in this World It is the astonishment of Angels and Men to Eternity and can any imagin that God was manifest in the Flesh and dyed in vain for any for whose sake he bare the Punishment of their Sins and went through unutterable pain and suffering for their Redemption 2. Let us consider what is the sense and meaning of Christ's dying for us It is that Christ dyed in our stead as our Surety and as a proper Sacrifice for our Sins Christ dyed not only for our good as the Socinians speak but in our stead as well as for our good Our Iniquities were laid upon him Isai 53.6 He bare our Sins in his own Body upon the Tree 1 Pet. 2.23 He suffered for Sins the Just for the Vnjust 1 Pet. 3.18 for all the Sins whatsoever of them for whom he dyed Rom. 4. ult Who was delivered for our Offences and was raised again for our Justification Those for whom Christ dyed he made an absolute perfect satisfaction for all their 〈◊〉 yea purchased Converting and Keeping Grace for them here and Glory hereafter He did not do the work of Mediator and Saviour by halves He obtained Eternal Redemption for those for whom he dyed Heb. 9.12 he gave himself for those for whom he dyed to Merit and Purchase for them Faith Repentance Grace and Glory to be infallibly bestowed upon them in the Lords appointed time and season 1 Pet. 1.18 19. Titus 3.13 14. as I shall endeavour to shew in a Chapter by it self But as for this Author and those of his way though they make a great noise about Christs dying for all Adams Posterity Yet they do really deny that Christ dyed for any Man or Woman in the World in a true Scripture Sense that is that Christ so dyed for any as to make Satisfaction for all their Sins and to purchase saving Grace here and Glory hereafter to be infallibly bestowed upon their particular persons For they say that notwithstanding Christs Death there might not one Man or Woman in the World have been saved The truth is though some may mean well and think they exalt Christ by the Doctrine of Universal Redemption Yet they do debase and dishonour Christ and bring all at last to Mans Meriting his own Salvation 1. I say that Arminians do Debase Disgrace and Dishonour Christ and that Glorious and for ever to be adored Redemption by him They talk indeed of Universal Redemption by Christ but indeed it is an Vniversal nothing in comparison of that True Perfect and Eternal Redemption that our Lord Jesus Christ hath wrought for those for whom he dyed which shall infallibly bring them to Grace here and Glory hereafter as shall God willing be manifested afterwards 2. I say that Arminians whether they do really intend it or no bring all at last to Man Meriting his own Salvation For if God the Father did no more in Electing a particular person to Grace and Glory and the Son of God in Redemption and the Holy Ghost in infusing a new Heart for those that are Saved than for those that perish for ever Then those that are Saved it is by their own Merits Worthiness Towardliness and Goodness above others and so they are not Saved by meer Grace not by any Special Discriminating Grace from the Father Son and Holy Ghost to them and so whereas God hath ordered it so that no Flesh should glory and boast in his presence These lay a Foundation for pride and self-conceit and make poor provision for admiring free special Discriminating Grace here and to Eternity in Heaven Yea one of the Arminians in answer to that question who maketh thee to differ would not mince the matter as some others do But boldly and roundly answered to the Apostles question I make my self to differ These things being premised I shall now close with you upon the Scriptures you bring and shall make it manifest if the Lord put in by his Spirit to give Light they do not hold forth that Christ dyed for all Adams Posterity 1. The first you name is Hebrews 29. We see Jesus made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour that he by the Grace of God should tast death for every Man This Scripture this Author cites in the first place and Mr. J. C. in his Book called Redemption redeemed counts this Text the fullest of all other places for Universal Redemption but indeed 't is a notable Text against it and may give us much light how to understand the word all and every Man and the World in other places of Scripture 1. The Apostle shews what was the cause of Gods giving his Son to tast Death for us it was the grace of God the for ever to be Adored grace of God the exceeding
understood as if God had not punished them here and in Hell for their Idolatry and other Sins But the meaning is that God let them alone to walk in their Blindness and Ignorance Gods Election then ran chiefly and almost wholly amongst the Jews but now that Gods Election runneth among the Gentiles Now the time is come to visit the Gentiles to take out of them a People for his Name he commandeth Men every where in all Nations where we his Ministers come to repent of their Idolatries and other Sins in a more especial manner than ever he did before that Men turn from Idols to serve the living God and this is a notable startling Argument to move them to Repent and turn to God For there is a Terrible Day of Judgment to come when God will Judge the World in Righteousness by that Man Christ whom he hath ordained to be Judge of the quick and the dead What is this to Christs dying for all Adams Posterity but against it For we see there how God suffered the Nations to walk in their Idolatrous courses and did not send any to Preach the way of Salvation to them And whereas now God commanded Men to Repent by the Preaching of the Apostles this was to bring in the Elect among the Gentiles and observe that as to the Elect the Lord doth not only command them to Repent by the Preaching of his Ministers but gives them Repentance it self by his Spirit 10. The next place is Rom. 5.18 As by the Offence of one Judgment came upon all Men to Condemnation even so by the Righteousness of one the free gift came upon all Men unto justification of Life For the understanding of this Text. 1. Consider that the first Man Adam and the second Man the Lord from Heaven were both publick persons The first Adam stood in the room of his Seed The second Adam in the room of his Seed 2. Consider that the Apostles scope in this Text and Context is not at all to compare the two Adams as to the number of their Seed as if Christs Seed were equal in number with the first Adams Seed but the Apostles intent is only to compare the Power and Influence of the first Adams sin to bring Condemnation upon all his Seed with the power Efficacy and Vertue of the Second Adams Righteousness to bring the justification of Life And to that end the Apostle shews that the first Adam by one sin by one offence brought his Seed into a State of Condemnation And the Second Adam by his Active and Passive Obedience did take away for his Seed not only the Sin that came upon them by the first Adam but their many Offences committed in their own persons v. 16. So that let it be well observed the scope of the Apostle is to shew that as Death and ondemnation came inevitably upon all the first Adams Posterity by his fall so shall the free gift of Righteousness come infallibly upon all in whose room and stoad Christ dyed as their second Adam their Surety and Mediator The first Adams all was all Mankind the second Adams all was all the Elect and most certainly and infallibly shall both Justification and Sanctification come upon all Christs Seed whose publick person he was all for whom he obeyed the Law and bare the Curse of it So that tho' every ordinary reader may not be able to take up the right sense of this place the Apostles scope is that as Death came in by one publick person so Life and Salvation came in by another publick person And that the Lord Jesus will infallibly justifie and save his all for whom he undertook and dyed as their Head Representative second Adam Surety and Mediator This Text and Context rightly understood throws down the conceit of Universal Redemption to the ground 11. then the Author puts two Scriptures together but nothing to the purpose 1 Cor. 15.22 For as in Adam all dye even so in Christ shall all be made alive And John 5.29 They that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation As to the first Text. As in Adam all dye so in Christ shall all be made alive The Apostle there is speaking of the Resurrection of the Body and though all shall be raised up at the second coming of Christ yet in this 22 v. and the next the Apostle is speaking only of the Resurrection of the Bodies of the Saints He first shews how Man came to be liable to natural Death and saith in Adam all dye by his sin and fall Man came to be liable to natural Death as it was penal indeed not only natural but spiritual and liableness to Eternal Death came upon us by Adam But the Apostle here is speaking only of Natural Death well saith the Apostle in Christ shall all be made alive But saith he in the next Verse every one in his own order Christ the first Fruits and afterward they that are Christs at his Coming Christ the Head of the Church He was the first that rose from the dead by his own power as he was God and he was the chief the most excellent person that ever was or shall be raised from the Dead and then he saith that they that are Christs they shall be raised at his coming as Christ the Head is raised from the Dead So they that are Christs all that are the Members of his Mystical Body they shall be raised at his second coming And the other Text John 5.29 shews that as Believers shall be raised at the last day that they may be glorified not only in their Souls but in their Bodies too So the wicked they shall be raised too at the day of Judgment that in their Bodies as well as in their Souls they may be punished for ever I wonder that this Author should so much as name these two Texts for Universal Redemption 12. The next place is 2 Pet. 2.1 But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in Damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction As to this place 1. T is very considerable what is said by the Learned Dr. Ames for the understanding of these words that is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is not wont to be applyed to the Son but appropriated to the Father and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is constantly given to the Son the Lord Christ And so he Explains it by Deut. 32.6 Is not he thy Father that has bought thee Hath he not made thee and established thee So that the words may be understood of God as Creator and common Benefactor that had bought them by outward and common Mercies as he is said to ahve bought Israel of old Others take notice that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate bought doth
go When Job's Substance was stolen by the Sabeans and Chaldeans and his Servants slain Job worshipped and said The Lord hath given and the Lord hath taken away Chap. 1.20 21. Concerning God's All-governing Providence it is said Eccles 3.14 I know that what God doth it shall be for ever nothing can be put to it nor any thing taken from it And God doth it that Men should fear before him Concerning the Assyrian the great Enemy and Spoiler of Israel it is said Isa 10.5 O Assyrian the Rod of mine Anger and the Staff in their Hand is my Indignation I will send him against an hypocritical Nation Isa 13.16 17. Their Children also shall be dashed in pieces before their Eyes their Houses shall be spoiled and their Wives ravished Behold I will stir up the Medes against them Psal 105.25 He turned their Heart to hate his People and to deal subtilly with his Servants Matth. 6.13 And lead us not into Temptation Prov. 16.4 He hath made all things for himself and the Wicked for the Day of Evil. When Shimei cursed David 2 Sam. 16.10 he said The Lord hath said unto him Curse David Rom. 1.24 God gave them up to Vncleanness through the Lusts of their own Hearts Ver. 26. God gave them up unto vile Affections 2 Thes 2.11 12. And for this Cause God shall send them strong Delusions that they should believe a Lye that they all might be damned who believed not the Truth but had pleasure in Vnrighteousness Though God had a glorious Design in the Death of Christ yet they were wicked Hands that crucified him God's Decrees do not justifie Men's Sins It was a most horrid Act of the Jews to crucifie the Lord of Glory yet Peter saith Act. 1.23 Him being delivered by the determinate Counsel and Fore-knowledge of God ye have taken and by wicked Hands have crucified and slain Act. 4.27 28. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate and the People of Israel were gathered together to do whatsoever thy Hand and thy Counsel determined before to be done The Hand and Counsel of God determined before even from Eternity that Christ should at that very time die as Mediator for his Church and the Jews by their wicked Hands to satisfie their Malice did crucifie him as if he had been a Malefactor O the depth of the Wisdom and Knowledge of God! How unsearchable are his Judgments and his Ways past finding out But of all the Reformed Divines this Author shews most Wrath and Indignation against Calvin who in his Time was a glorious Light in the Church Mr. Richard Hooker that wrote against him about Church-Discipline yet confesseth him to be the wisest Man that ever the Church of France bred And another Episcopal Divine saith He never heard any good Man speak of him without Honour But this Author makes scurrilous Verses of him and directs them too to Calvin himself though he hath been so long dead and compares Calvin to Cain and Michael Servetus to Abel Let us enquire what this Servetus was This Author is much mistaken to think that he was put to death for being of this Author's Judgment about Baptism it was for Blasphemy against the Blessed and Holy Trinity Indeed this Author saith he was a learned and worthy Man though perhaps mistaken in some things pag. 27. Ah Do you put a Perhaps he was mistaken in some things when he denied and blasphemed the Holy Trinity Waving what Sleidan Ross and others say of him let us hear what Dr. Owen in his Answer to the Antitrinitarians and Socinians saith of this Servetus pag. 44. Servetus stuffed all his Discourses with horrid Blasphemies Beza tells us he called the Trinity Tricipitem Cerberum Words not fit to be Englished they are so full of Blasphemy and wrote that Moses was a ridiculous Impostor Beza Epist 1. And there are Passages cited out of his Book of the Trinity which I have not seen that seem to have as much of the Devil in them as ever yet was written or spoken by any of the Sons of Men. If saith he Christ be the Son of God Debuissent ergo dicere quod Deus habebat uxorem quandam spiritualem vel quod solus ipse Masculo-faemineus aut Hermaphroditus simul erat pater mater nam ratio vocabuli non patitur ut quis dicatur sine matre pater Et si Logos Filius erat natus ex patre sine matre dic mihi quomodo peperit eum per ventrem aut per latus To this heighth of Atheism and Blasphemy had Satan wrought up the Man so that I must needs say he is the only Person in the World that I ever heard or read of that ever died upon the Account of Religion in reference to whom the Zeal of them that put him to death may be acquitted Thus he Although this Author thinks that God doth not for the Manifestation of his own Glory over-rule the Children of Men yet it is mamnifest that God hath given him a Spirit of Slumber as a Check and Punishment to him that he should be left of God to desame such a Man as Calvin and extol Servetus an Antitrinitarian and one of the greatest Blasphemers of the for ever Blessed Trinity that ever was in the World By this you have lost all Credit and Esteem with all wise and knowing Christians that Worship the Holy Trinity God the Father God the Son and God the Holy Ghost three Persons and one God to whom be glory for ever CHAP. VII Of the Lords Drawing and Vniting of the Elect to Christ in effectual calling 1. VVHen Arminians have made great flourishes of Gods having the same love of good will to all Adams Posterity they are exceedingly grated with this Objection that follows If God have the same love of good will to all the Children of Adam why are but some saved and not all why doth not God convert all 1. Some of them are ready to say that God cannot Convert them they are so stubborn and rebellious though he desires to do it but this is down-right Blasphemy to say that God cannot convert those whom he purposeth intendeth and desireth to Convert he that made the Heart can change the Heart can turn it as the Rivers of Water which way soever he pleaseth with the greatest facility easilier then we can stir a finger I heard above forty years since an Arminian Preach Mr. H.D. a Man of as great Learning and Ability as most of that way in England this Man was inveighing against Election and special Grace at last he came to answer an Objection to this purpose You will say Is not this a meer beating of the Air a meer flourish of words to tell you that God hath such a Love to all Adams Posterity that he would have them all saved and yet they are not saved suppose saith he that a Mother should say that she had a great Love for
'T is a Prophecy of Christ and he shall be for Sanctuary to the Elect amongst them but for a stone of stumbling and for a rock of offence to both the houses of Israel to the generality and Body of the Jews for a gin and for a snare to the Inhabitants of Jerusalem and many amongst them shall fall and be broken and be snared and taken And the Apostle Peter 1 Epist 2.8 after he had said that Christ was precious to those that believe he adds and a stone of stumbling and rock of offence to them that stumble at the Word being disobedient whereunto also they were appointed And Simeon spake by the Holy Ghost Luke 2.34 Behold this Child is set for the fall and rising again of many in Israel and for a sign that shall be spoken against And when the Disciples said unto Jesus why speakest thou to them in Parables he answered and said unto them Because it is given unto you to know the Mysteries of the Kingdom of Heaven but to them it is not given Matt. 13.10.11 and Luke 8.10 Vnto you it is given to know the Mysteries of the Kingdom but to others in Parables that seeing they might not see and hearing they might not understand 'T is said too in another place when they were alone he expounded all things to his Disciples yea tho' others are ready to dispute and quarrel with God about it when Chorazin Bethsaida and Capernaum repented not At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast bid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Matth. 11.25 26. These Scriptures make it plain that God never purposed nor intended to convert and save the generality of the Jews but only them whom he had ordained unto Life Eternal 4. You say as to the Pharisees God did by his Servant John seriously call them to Repentance yea his Counsel was of God Luk. 7.29 who never said to the House of Jacob seek ye my Face in vain I answer as to that place Luk. 7.29.30 the words are And all the people that heard him and the Publicans justified God being Baptised with the Baptism of John but the Parisees and Lawyers rejected the Counsel of God against themselves being not Baptised of him For the understanding of this Scripture observe 1. What is meant by this That the generality of the Jews that were Baptized of John they justified God the meaning is that they acknowledged that God had sent them a great Prophet to call them to Repentance and they submitted to the Ordinance of Baptism that he was sent to administer not that the generality of the people that were Baptized of John were truly converted for John's Preaching and Baptism came to little for when he carried them further in his Preaching to set forth that Jesus was the Messiah the Saviour that was to come into the World they would not own him to be the Christ Indeed John was a burning and shining light and for a season the people rejoiced in his light but the generality of the Jews did not believe that Jesus was the Christ But tho' some of them did admire him for his Miracles and Preaching for a while yet the Pharisees at the last did carry it with the generality of the people of Jerusalem and they cryed out Let him be Crucified and said His Blood be upon us and on our Children 2. Consider what is meant by the Pharisees and Lawyers rejecting the Counsel of God against themselves not being Baptized of him The meaning is that they wholly rejected the Command of God by his Servant John they did not so much as make a shew of Repentance nor were Baptized of him as many of the common people were nor would own at all that Jesus was the Christ as John preached he was What is all this to prove that God purposed and intended to convert these Pharisees and yet they were not converted As for those words you mention Isai 45.19 He hath not said to the House of Jacob seek ye me in vain 'T is certain that never any Jew or Gentile that ever did seek God with all their Heart diligently and sincerely in Christ the Mediator that ever it was in vain But you are quite off from the business in hand which is to prove that God doth purpose and intend to give any persons Hearts to seek him aright in Christ and that God fails in the effecting and doing of it Then you conclude your Letter to the Dr. that Ministers may boldly assure poor Souls that God wills not their death but that they turn and live yea he hath sworn that he hath no pleasure in the death of the wicked To speak a little of this Preachers had need have a care that they speak right things of God 1. As to assuring men that God wills not their death take it as to particular persons take any man that is yet in his Sins how can you tell him and assure him that God wills not his death Hath not the Lord said The Soul that sinneth it shall die and cursed is every one that continueth not in every thing that is written in the Book of the Law Gal. 3.10 so that all men are condemned by the Law Well come to the Gospel He that believeth not shall be damned Surely according to the way of the Gospel if God do not give them Faith and Repentance God wills their death and damnation for none can be damned but those whose Damnation God wills to glorifie his Justice God wills the Salvation of all that are saved and he wills the Death and Damnation of all that are damned Surely you hold that God wills the death of those that are never converted 2. As to assuring men that God wills that they turn and live take it in this sense that where the Gospel is preached God commands men to turn unto him and live and that all that do turn unto him all to whom God giveth Grace to turn to him shall live But canyou tell a company of People that are yet in their sins that you can assure them that God will give them Grace to turn unto him that they may live That man that could indeed assure all people that come to hear him that God will certainly and infallibly give them a new Heart to turn unto him and live this were a rare Preacher indeed but this no mortal man can assure all people of The way that Preachers are to go is first to shew men how all have sinned and come short of the Glory of God and that God is Righteous tho' he should take vengeance upon them for ever To shew them that there is no help and hope in their own Righteousness or Strength and to shew Christ is an Alsufficient Saviour to all Believers that whosoever believeth on him shall not perish but have
Riches of his grace that ever was or can be to those persons that God gave his Son to dye for 2. He expresseth what Christ suffered for them in pursuance of Gods eternal and infinite grace to those persons whose Surety and Mediator he was and that is set forth by tasting of Death for them whereby is meant the bitter Passion of Christ suffering in his Soul and Body to bear the Curse of the Law the Wrath of God due to their Sins that so they might not bear it themselves 3. He shews who it was that Christ tasted Death for this bitter Death in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lest any should think is meant of all Adam's Posterity it is restrained by the Apostle himself he shews it was only for the Elect for it follows v. 10. For it became him for whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings So that the Apostle shews that the all that Christ tasted Death for are all the Sons that are to be brought to Glory all that God hath Predestinated to the Adoption of Children Christ tasted Death for all them and only them Again he shews who were intended by the all that Christ tasted Death for by calling him The Captain of their Salvation that those that Christ as their Captain and Leader would infallibly conduct to Salvation v. 11. For both he that sanctifieth and they that are sanctified are all of one The all and every one that Christ tasted Death for is restrained by the Apostle again to all those that are or shall be sanctified by the Blood and Spirit of the Lord Jesus their Sanctifier and in the end of v. 11. it is said For which cause he is not ashamed to call them Brethren and v. 12. I will declare thy Name unto my Brethren in the midst of the Church will I sing Praise unto thee So that the all that Christ tasted Death for is all that he makes Believers makes his Brethren makes his Church and v. 13. Behold I and the Children which God hath given me So that those that Christ tasted Death for is limited to those that the Father hath given him and are the Children of God by Faith in Jesus Christ such as are given to Christ to bring all of them at last to be actually the Children of God So that all things considered as I said before we have the Apostles example in enquiring into the true meaning of any Scripture that speaks of Christ's dying for all giving himself a Ransom for all his being a Propitiation for the Sins of the whole World to restrain and limit such Expressions to the Sons that were to be brought to Glory to those that Christ was to make Brethren to those that are or shall be sanctified by him to his Church to those that were given him of the Father to be certainly and infallibly brought to Glory 2. The next place this Author bringeth for Universal Redemption is 1 John 2.2 Who is a Propitiation for our Sins and not for ours only but also for the Sins of the whole World Now for the finding out the true meaning of this Scripture 1. Observe that this Epistle was written to the Jews v. 7. Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning It was the Jews that had the Commandments of God the sum of which old Commandments was Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self Matth. 22.37 38 39. As for the Gentiles they had not the written Law committed to them Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and his Judgments unto Israel He hath not dealt so with any Nation and as for his Judgments they have not known them 2. Consider that when the time came that the Lord would visit the Gentiles and that the Gospel should be preached unto them it was expedient that there should be such Expressions used that Christ was the Propitiation for the Sins of the whole World not only to encourage the Gentiles to look after Christ but also in respect of the Jews who did generally despise the other Nations of the World and thought the Messiah was only for them yea for a time the Jews that believed could hardly bear to hear of the calling of the Gentiles Therefore the Apostle shews that Christ was not only a Propitiation for the Sins of Believers amongst the Jews but for the Believers amongst the Gentiles throughout the whole World 3. The word Propitiation will give light into the meaning of the place and determine the true sense and meaning of it for what is it for Christ to be a Propitiation for our Sins it is to make Satisfaction and Reconciliation for our Sins an absolute and perfect Satisfaction for all our Sins to the Law and Justice of God and this is laid up with the Faithfulness of the Father to be certainly and infallibly bestowed upon us in the Lord 's appointed time Those that Christ hath died for he hath made such an absolute and eternal Satisfaction and Reconciliation for their Sins for all their Sins that they shall certainly be Called Sanctified and Eternally Saved So that as Divines have observed the true sense and meaning of this place before us is the same with what we have John 11.51 52. And this spake he not of himself but being High-Priest that year he prophesied that Jesus should die for that Nation that is the Nation of the Jews and not for that Nation only but that also he should gather together in one the Children of God that were scattered abroad that is the Elect amongst the Gentiles throughout the whole World 3. Then he cites 1 Tim. 2.6.7 Who gave himself a Ransom for all to be testified in due time whereunto I am ordained a Preacher and an Apostle I speak the truth and lie not a Teacher of the Gentiles in Faith and Verity for the understanding of this Scripture 1. Consider that when the Apostle wrote this Epistle the Magistrates were Gentiles and not Jews and they were generally wicked Persecutors whereupon the Professors of the Gospel through their Corruption and Weakness did many of them neglect to pray for them but rather prayed against them Now the Apostle puts them upon Prayer for these Magistrates and shews them that if God do not please to Convert them yet he can so over-rule them that they may live peaceable lives and enjoy the liberty of God's Worship in their Dominions yea the Apostle goes further he would have them pray for the Conversion of those Wicked Persecuting Magistrates and saith v. 4. That God would have all Men to be saved and to come unto the knowledge of the Truth Some of all sorts and ranks some Kings and great ones as well as mean People and that for any thing they know God will save and bring
as Creator requireth of them and to the Jews the House of Israel to whom those words are spoken as is plain to be seen in that Chapter God did shew to them more of his Mind and Will what he commanded and required of them what is this for Christ's dying for all Adam's Posterity 17. Then he quotes Psalm 103.8 The Lord is Gracious and full of Compassion and of great Mercy 'T is certain that the Lord is Gracious and full of Compassion and of great Mercy But he hath Mercy on whom he will have Mercy and whom he will he hardeneth Rom. 9.18 The Grace and Mercy of God is to be adored for ever that he saves any that have sinned against him Sinning against the Divine Majesty is so hemous that God's Grace and Mercy is unconceivable in saving any tho' it had been much fewer persons than he doth save and his holy Justice is to be adored for ever in punishing so many with Eternal Damnation for Sin There is such infinite Mercy in God that he could have pardoned all the Angels that sinned and could have saved all Adam's Posterity if he had pleased there might have been no Hell no place of Torment for Devils or Men if he had pleased there might have been no place but Heaven for all the Angels and all the Children of Men to sing Halelujahs to Eternity but we must not order what God shall do how he shall exert and put forth his Attribute of Mercy O that there were more Reverence of the Divine Majesty more holy trembling before him more wondring that he should shew Mercy to any and especially to our selves for he hath his Glory not only in them that are saved but in them that perish In them that are saved he hath the Glory of his Grace and in them that perish he hath the Glory of his Justice 18. Psalm 145.9 The Lord is good to all and his tender Mercies are over all his Works I answer 1. God is good to all as a Creator during the Day of his Patience and Long-suffering and what Mercies he affords may be called Tender Mercies considering our Vileness and Sinfulness who deserve every moment to be cast into Hell We are to adore the common Bounty of God to all in his Patience and Long-suffering for a time in this World 2. This place of Scripture may be applied to the Saints only for it follows All thy Works shall praise thee O Lord and thy Saints shall bless thee They shall speak of the Glory of thy Kingdom and talk of thy Power v. 10 11. So I say the words may be understood that the Psalmist is speaking of Gods being good in an especial manner to all those whom he makes his People and that his tender Mercies are over them over all the Saints who are the Works of his Hands in an especial manner that are made new Creatures by him his new Creation in Christ Ephes 2.10 3. Take all for all Mankind 't is certain that the Lord is not pleased to shew them such Goodness and tender Mercy as to give them a new Heart so as to take away the Heart of Stone and to give them a Heart of Flesh and save them for ever which he could easily have done if he had pleased and the more are they beholden to his for ever to be adored Grace to whom he is so good towards whom he sheweth such tender Mercy as to take away and remove all Mountains of Guilt and Rebellion that stand in the way to hinder their Eternal Salvation Thus I have explained those Scriptures this Author brings for Universal Redemption which indeed intend no such thing If the Lord be not pleased to give us light into the meaning of Scripture we shall father our Errours and Mistakes upon the word of God we must compare Scripture with Scripture we must bring a humble Mind to the study of the Scriptures We must pray continually to the Father of Lights and of Spirits that he would lead us into all Truth We must not interpret any Scripture so as to derogate from the Perfection of the Divine Attributes we must not interpret any Scripture so as to derogate from the Infinite and Eternal Vertue and Merit of our Saviour's Death 't is always new and of Infinite Efficacy for all he died for to Eternity Then it follows in this Author By these Authorities I teach that Christ died for all I answer that so do others that you oppose they teach that Christ died for all that is all the Elect all that the Father hath given him all that believe and trust in him but if you teach that Christ died for all Adam's Posterity you teach you know not what I pray consider that when our Lord and Saviour died as a Surety and Mediator it was near four thousand years from the Creation and there were multitudes then in the Prison of Hell from whence there is no Redemption and do you think that Christ God-man died upon the Cross and bare such unutterable Dolour for them to redeem them that were then in Hell There was reason indeed that Christ should die for those Saints that were in Heaven before he died because they were pardoned and saved upon the account of his having undertaken as Surety for them to make satisfaction to the Justice of God for their Sins Heb. 9.15 And for this cause he is the Mediator of the New Testament that by means of death for the Redemption of the Transgressions that were under the first Testament they which were called might receive the Promise of the Eternal Inheritance The Father trusted Christ as we may express it upon his Covenant and undertaking as Surety to make satisfaction to Justice and so he pardoned and saved the Saints of the Old Testament before Christ actually died for them And as for the Elect that were then living and were to live afterwards in their Generations Christ trusted the Father with the Payment and Satisfaction he made for them by his Death that they should have the benefit of his Death in due time bestowed upon them It sounds well enough in the Ears of Christians that Christ was but once to offer himself a Sacrifice and that therefore when he died he bore the Sins of the Saints in Heaven because they came there upon the account of his Covenant and Undertaking with the Father that he would in the fulness of time take upon him Humane Nature and would as their Surety make Satisfaction for their Sins But surely it will sound very harshly in the Ears of all Christians that Christ God-man should sweat drops of Blood and die bearing the Curse of the Law for them who were then in Hell when he died except Arminians think that the damned in Hell shall be saved at last Indeed some passages of those of that Judgment have a tendency to such an Opinion but such Doctrine is contrary to many places of Scripture Matth. 25.41 and the last Verse 2
Thess 1.9 Then this Author goes on Sir shew me if you can where the Scripture saith that Christ died but for some only not for all I answer this is but strife of words Christ did not die only for some of the Elect but for all the Elect but he died not for all Adam's Posterity as hath been sufficiently demonstrated He goes on and saith to this person Seeing you think that Christ died but for some shew me sufficient testimony from the Scripture that he died for your self I pray what Call hath this Author to put this Person upon declaring to him sufficient Testimony that Christ died for him and what is this to the purpose if this person had not yet attained what Paul saith Gal. 2.20 He loved me and gave himself for me But I hope this Person hath a comfortable assurance that Christ died for him Christ died for all Believers and if he finds upon Self-examination that he is in the Faith and Christ lives in him he may conclude that Christ died for him But why he should give this Author sufficient Testimony of his Faith I know not It may be some will say this is but a hectoring boysterous way of dealing The Author concludes his Letter saying to this Person Name one in this great City for whom Christ died not What is this to the purpose to prove Universal Redemption Tho' Christ did not die for all Adam's Posterity and tho' there be in this City many ignorant and prophane People yet it would be presumption to say of any particular person in this City yea in the whole World that Christ did not die for that Person except one knew that the Person had committed the sin against the Holy Ghost which is a sin which few are guilty of and for such we are not to pray for them 1 John 5.16 but for any other particular person tho' for the present he be never so ignorant of God and abound in Transgressions who can say but that this person may be one of those that God hath ordained to Eternal Life and that Christ hath died for and therefore we are to exhort them to Repentance and pray for them and if it be so that they be such as God hath chosen to Salvation and that Christ hath dyed for them the Lord will at one time or other before they dye turn them from Darkness unto Light Deliver them from the Power of Darkness and Translate them into the Kingdom of his dear Son CHAP. III. Ten Arguments from the Scripture to prove that those that Christ dyed for shall all of them be called justified and glorified in Heaven I have said enough already I hope to clear those Scriptures that this Author brings for Universal Redemption Now through the Lords Assistance I shall shew that though Arminians make such a poor low common thing of the precious Blood of Jesus Christ who was God as well as Man That they say that Men may be Damn'd in Hell for ever notwithstanding Christ dyed for them I shall prove the contrary by many Scriptures 1. John 10.15 16. I lay down my Life for the Sheep and other Sheep I have which are not of this Fold Them also I must bring and they shall hear my Voice and there shall be one Fold and one Shepherd 1. Observe that there are some that are called Christs Sheep before their Conversion given to Christ that he should be the Shepherd and Bishop of their Souls in the appointed time to bring them to Grace and Glory 2. These Sheep are the Elect both of Jews and Gentiles some are of the Fold of the Jews some of the Fold of the Gentiles 3. That Christ laid down his Life for these Sheep 4. That Christ hath undertaken to bring in and Convert those Sheep that he laid down his Life for that not one of them be missing and Perish Therefore Christ puts a must upon it I must bring as if he had said because of my engaging to the Father in the Covenant of Redemption to bring them to Grace and Glory as also because of my own free and everlasting love to them I must bring them home Ay but some might say True Christ may use some means outward and inward to bring in these Sheep that he dyed for but peradventure they will stop the Ear and their wills be rebellious Ay but saith Christ they shall hear my Voice that is they shall certainly and infallibly be Converted 2. Rom. 5.10 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 1. Observe that those that Christ dyed for he Reconciled them to God made Satisfaction and Reconciliation for all their Sins Christ dying was no small matter It was not a thing of small Power and Vertue it was not to make God meerly Reconcileable but it was a perfect and eternal Reconciliation Though the benefit of his Reconciliation is given out in a certain order and manifested by degrees as seemed good to the Counsel of Gods Will yet Christ did all by way of Merit and satisfaction for sin when he dyed upon the Cross 2. Observe that such a Reconciliation being made by the Death of Christ the Apostle saith how much more shall we be saved by his Life That is by his Resurrection and Ascension and Intercession for them for whom he dyed Those for whom Christ dyed for them he rose again Rom. 4. and last v. Who was delivered for our offences and was raised again for our Justification Christ as the Head and Surety for those for whom he dyed was discharged of the debt of their sins by his Resurrection So that as he dyeth no more death hath no more Dominion over him So all that he dyed and rose again for shall be brought into such a state by Vertue of his Death and Resurrection that death shall not have Dominion over them Christ also ascended into Heaven as a publick person and Representative of those for whom he dyed For all them whose high priest he was Heb. 6.20 Whither the forerunner is for us entred even Jesus made a high Priest for ever after the order of Melchisedec for them he ever liveth to make Intercession until they be all brought to Glory he presents his Merits his Blood his Satisfaction in the Holy of Holies for them So that unless Men will say that Christ did not rise again and ascend into Heaven and doth not ever live to make intercession it must needs be that all that he dyed for shall be eternally saved For saith the Apostle if we were Reconciled to God by the Death of his Son how much more being Reconciled shall we be saved by his Life If there were such Merit in his Death as to Reconcile us to God Then Christ rising again ascending into Heaven and ever living to make Intercession for those for whom he dyed they shall all be certainly and infallibly
is here setting forth the Love of Christ to him and as an Astonishing Demonstration and proof of the for ever to be adored love of Christ to him he saith that Christ gave himself for me that amongst those that Christ had such great and special love 's to as to dye for them He was one he gave himself for me Paul thought that Christ dying for him was the greatest Love that Christ could shew to him But now those that hold that Christ dyed for all Adams Posterity might say O Paul do you make such a great business of Christs giving himself for you and that this shall secure your Salvation We hold he dyed for Multitudes that are and shall be in Hell for ever Ay but Paul knew better than Arminians do both what unspeakable love it was for Christ to die for a person and he knew the certainty of the Eternal Salvation of all those for whom Christ died he rejoices and triumphs in this that he knew he was one of those whom Christ loved and gave himself for 8. Ephes 5.25 26 27. Husbands love your Wives as Christ also loved his Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the Word that he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be Holy and without blemish Here the Apostle exhorts Husbands to love their Wives and with a great and special Love as Christ loved his Church and gave himself for it Now if Christ had loved all Adam's Posterity so as to give himself for them this had been no Argument for Husbands to love their Wives with a great and special Love but rather an allowance to Husbands to love other Women with as great and special Love as their Wives But the Apostle shews it was a great and special Love that Christ had to his Church such a Love as he gave himself for it By the Church here is meant all the Elect all that by the Decree of God from Eternity were to be the Lord's the Lamb's Spouse for this Church only that Christ as Mediator was to be Head and Husband of did Christ give himself This Church he was to Sanctifie this Church he was to wash from their Sins in his own Blood and whatsoever they were in themselves polluted defiled with Sin yet he undertook both to Justifie them and Sanctisie them who also will infallibly do it 9. The ninth Argument to prove that all that Christ died for shall certainly be saved shall be taken from those Scriptures that make it manifest that those that Christ died for he purchased Faith and Sanctification for them as well as Reconciliation for their Sins Gal. 1.4 Who gave himself for our Sins that he might deliver us from this present evil World according to the Will of God and our Father 1. Observe that those that Christ died for the Heart of the Father was in this thing it was from the Will the great Love and good Pleasure of the Father that he should give himself for them 2. That Christ did give himself for their Sins that is to take away their Sins and that he might deliver them from this present evil World that is not only from the Guilt and Punishment due to them for their Sins that so they might not be condemned with the World but that he might deliver them from the evil Manners of the World from the wickedness of this present evil World and to make them new Creatures he purchased Sanctification for them to be certainly and infallibly bestowed upon them Titus 2.14 Who gave himself for us that he might redeem us from all Iniquity and purifie to himself a peculiar people zealous of good works See in the Verse before who it was that gave himself for us the Apostle calls him the great God and our Saviour Jesus Christ Ay this puts infinite value into his dying for us that he is God as well as Man and so cannot be frustrated in the Ends which he had in his Death and the Apostle here shews that his End was to purifie to himself a peculiar People zealous of good Works He intended for all for whom he died not only to redeem them from the guilt of all their Sins but purchased Sanctifying Grace for them whereby they might be made a peculiar People zealous of good Works which according to his mighty Power whereby he is able to subdue all things to himself he will certainly do 1 Pet. 1.18 19. For as much as ye know that you were not redeemed with corruptible things as Silver and Gold from your vain Conversation received by Tradition from your Fathers but with the precious Blood of Christ as a Lamb without blemish and without spot Our Lord and Saviour Jesus Christ shed his precious Blood not only to take away the guilt of Sin but to Sanctifie them to deliver them for whom he died from the Vanity of their Minds and from their Vain Conversation that so they may be brought to walk with God here and come to Heaven hereafter and all that do partake of Mortification of Sin and Vivification in Grace it is by Vertue from the Death of Christ he hath given Sin a mortal wound by his Death he hath nailed it to his Cross that at last all that he died for shall be wholly freed from it for ever 10. The last Argument that all those that Christ died for shall certainly be saved is taken from several passages in the 53th Chap. of Isaiah where we have such an illustrious Prophesie of Christ 1. There the Prophet speaks of the great Sufferings of Christ the Mediator He was wounded for our Transgressions he was bruised for our Iniquities v. 4. and the Iniquities of all the Israel after the Spirit that is all the Elect of God were laid upon him to bear the Punishment due to their Sins 2. The Prophet shews the effects of Christ's Death what benefit comes to them for who he died he saith by his Stripes they are healed v. 5. He shews what Grief and Sufferings he went through to make Satisfaction for Sin and compares our Saviour in his Death to a Woman in Travail Ay Christ had a hard Travail and sore Pains in Soul and Body to expiate Sin but he saith He shall see his Seed v. 10. he shall see of the travail of his Soul and be satisfied he shall not bring forth Wind such a windy empty poor Redemption as Arminians talk of who say that notwithstanding any thing that Christ did in the Work of Redemption there might not one Man or Woman in the World have been saved but he brought forth a Perfect Glorious Eternal Redemption so that all the Children of his Cross all that he had that hard travail for upon the Cross shall be eternally saved and so as the Apostle saith Heb. 12.2 For the Joy that was set before him he endured the
her Child and she sees this simple Child running into a fire that would burn it to Death and the Mother could prevent it and pull the Child back but she suffers it to go on and Perish who will say that such a Mother had such a true and tender Love to the Child So said this Preacher If God have such great and tender Love to all Adams Posterity and sees them through their folly inadvertency and corruption of their Hearts running into Hell-fire and he could stop them and save them and doth not where is his Love and Desire to save them Though I cannot remember the very words yet it was to this purpose that he brought in an Objection he urged it very strongly I think over-ruled by God to confute himself I wondred how he would answer the Objection his Answer was this what saith he if I say God cannot that is that God could not Convert them and so left it To such Absurdities and Blasphemies doth Arminianism lead 2. Others of them say that God indeed can change the Rebellious Will of Man but they alledge two things 1. They say it is Dishonourable to God to go any further for the Conversion of a Sinner than to set before him Arguments Threatnings and Promises and urge these Arguments by inward Convictions but they say it is not for the Honour of God to put forth such irresistible power as shall infallibly change and turn the Heart to God I answer that God hath promised to some absolutely promised to the Elect that which Divines call the first Grace Jer. 31. Heb. 8. I will put my fear in their Hearts I will write my Law in their Hearts Ezek. 36.26 27. A new Heart also will I give you a new Spirit I will put within you and I will take away the Heart of Stone that is take away the stubbornness and rebellion of your Wills and Affections and I will give you a Heart of Flesh that is I will give you a penitent soft plyable Will towards me and my Precepts this God of his infinite Grace hath promised to his Elect without which not one Man or Woman in the World had ever been Converted and Saved and dare any say that 't is Dishonourable to God to shew this Grace and Favour Is it come to this that where God hath a gracious Respect to a person that though the person be ignorant foolish and desperate that it should be Dishonourable to the Physician of Heaven to cure the Man of his Spiritual Phrensy and bring him to a right mind Surely this is so far from being Dishonourable to God that the Elect and Ransomed People shall Adore him and praise him for ever for this great free and undeserved Grace to them 2. They say it is Dishonourable to the Will of Man yea impossible for the Will of Man to be forced therefore they say that all that God doth towards the Conversion of any is by Moral swasion and urging Arguments to this great Queen the Will of Man but she her self must not be touched I answer if God did not touch yea by an Omnipotent sweetness change and turn the Will of Man to himself there had never been any one Converted in this World God works upon the Will in Conversion to make it of unwilling willing and to make it as willing to turn to God as ever it was unwilling before God touched and changed the Will Indeed this Author saith you present Christ not serious because he will not save Men whether they will or no page 22. I say this is a very ignorant Speech and shews the Author to be little acquainted with the Scripture or the corruption of his own Heart for though Men when they hear of Hell and Damnation would be saved from Misery yet there is not any one that would be saved in the way that God hath appointed until God by his immediate Hand do secretly touch and change his Will i. e. that though all would be saved from Hell under the Notion of a State of Misery yet till God give special grace a new Heart put a new bent upon the Will and Affections there is no Man would be saved in Gods way in the Gospel way that is 1. To be made so poor in Spirit as to be taken off from all standing upon Terms with God but acknowledge his Soveraignty and his Righteousness that he might take Vengeance upon us for ever 2. To acknowledge that we have not the least Worthiness and Righteousness but to creep under the Robe of Christs Righteousness 3. To be willing to part with Sins that are as dear to corrupt Nature as Right Hands and Right Eyes to be willing to take up the Cross and follow Christ to be willing to walk in all the Commandments and Ordinances of the Lord so far as he shall please to make known his mind to us Ay it were well if in stead of this blustering about these things that all of us did examine whether we our selves have been so graciously wrought upon by the Spirit of God as that we are willing to be saved in Gods way in the Gospel way Alass Men are of this Opinion and the other and like the Pharisees are industrious to make Proselytes to their Opinions and yet know nothing of the new Birth of the work of Grace upon their own Souls Therefore let us all be much in self Examination and proving what work of Faith in Christ what work of Repentance for Sin what love to God and to his people and ways is begun in us by the Holy Spirit that so we may not think our selves something when we are nothing deceiving our own Hearts 2. Arminians turn the Covenant of Grace into a Covenant of works they quite mistake the reason why God doth work Faith and Sanctification in those whom he bringeth to Eternal Life it is not to be the Righteousness in which they are to stand Righteous before God for their Justification at Gods Bar for we are justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood Rom. 3.24 25. So that the Righteousness by which we stand Righteous at Gods Bar is a Righteousness imputed to us neither Faith as in act or work nor our Sanctification and good works are our Righteousness in the Covenant of Grace as Obedience to the Law was to be our Righteousness to justifie under the Covenant of works but Faith is wrought â—n those that are saved as a passive instrument whereby they receive and embrace Christ 〈◊〉 o be the Lord their Righteousness and so are tâ—ught to know and adore the way whereby they are saved and Sanctification is wrought is to se that are saved that they may have the first fruits of Holiness here that they may in some measure walk with God and glorifie God heâ—e and be preparing for perfect Holiness and â—ommunion with God in Heaven