in praedâ—cato verbo fit distributio non pro singâ—lis generum sed pro generibus singulorum quia de quolibet geneâ—e statu hominum vult aliquos salvos fieri Greg. Ariminens fol. 165. 1. That no man is predestinated for the good use of free-will which God fore-knew that he should have 2. That no man is predestinated because he was fore-known to continue to the end without let to habitual grace 3. That whomsoever God hath predestinated he hath mercifully and most freely predestinated 4. That no man is reprobated for the ill use of free will which God did foresee he would be guilty of 5. That no man is reprobated because he was foreknown to have finally an impediment of grace whether original or actual And saith he God would not have every particular man to be saved And whereas the Apostle saith God would have all men to be saved John Wicleffe was of the same judgment with John Husse and John Husse saith expresly that Christ is the propitiation for the sins of the whole world in regard of sufficiency but for the Elect onely in regard of efficacy (w) Non tantum pro nostris sed etiam pro totius mundi scil quantum ad sufficientiam sed electis tantum quantum ad efficaciam Explicat Joan Hus in Epist Jean cap. 2. Hussi opera In the 15th and 16th Centuries this truth was maintained and defended by Luther Calvin Beza Peter Martyr Musculus Zanchius Piscator Junius Rollock Perkins Whitaker Fulk Cartwright Pareus Molineus Willet Pemble Prideaux Rivet Ames Twisse the Synod of Dort and many other of great worth for learning and holiness which is so well known that it needs not my proof And thus good Reader by this taste you see how this truth hath one time after another descended upon you as your right and inheritance and will you readily lose or easily part with your Inheritance I shall not use any arguments or reasons to demonstrate this truth that is the work of this Treatise neither shall I endeavor to vindicate all those Scriptures which are brought to prove Vniversal Redemption for that would be the work of another Treatise only whereas it is said in Scripture that Christ died for all or for the world thou mayst be pleased to consider the ground occasion or rise of these expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the times of the Old Testament it was said He that is Christ shall confirm the Covenant for many Dan. 9.27 In the English it is with many but in the Hebrew it is for or unto many In Christs time whilest he lived on earth it was said for many He gave himself a ransom for many If you ask the Merchant himself saith Augustin who those were that he paid the price for De hoc autem precio quare sit susum quid interrogamus alium Redemptor ipse respondeat dicat ipse mercator hic est inquit sanguis meus qui pro multis effundetur in remissionem pecatorum August contra Julian Pelag lib. 3. cap. 3. he will tell you for many Mar. 10.45 For even the Son of man came to give his life a ransom for many not for all but for many So Mat. 26.28 Christ said This is my blood of the new Testament which is shed for many not for all but for many but when Christ was risen from the dead and had sent out his Apostles to preach the Gospel not only to the Jewes but to all Nations or unto every creature and when the Gentiles did receive the Gospel and believe on Christ then the Apostles in their Preaching said God would have all to be saved and that Christ died for all and for the world Why so not because he died for every particular man in the world but for the Gentiles as well as the Jews No sooner therefore did Cornelius a Gentile believe but the Apostle Peter saith of Christ He is the Lord of all Act. 10.36 And Paul speaking both of Jewes and Gentiles Rom. 3.9 saith But now the righteousnesse of God is manifested even the righteousnesse of God which is by the faith of Jesus Christ unto all even upon all them that believe for there is no differenee v. 21 22. So 1 Tim. 2.3 he saith God would have all men to be saved v. 4. And Christ gave himself a ransome for all v. 6. which he plainly speaks in regard of the Gentiles for he saith in the verse whereunto I am ordained a Preacher and an Apostle a Teacher of the Gentiles v. 7. So also 1 John 2. And he is the propitiation for our sins and not for our sins onely but also for the sins of the whole world that is not for ours only who are believing Jewes but also for the sins of the Gentiles the world of the Gentiles Thus Cyril interprets the words because John saith he was by Nation a Jew and lest it should be thought that he taught that Christ was only a Propitiation for the Jewes saying Who is the Propitiation for our sins he addeth (x) Joannes quia natione Judaeus erat ne existimaretur docuisse pro Judaeis tantùm Christum propitiationem esse quando dixit est propitiatio pro peccatis nostris adjecit pro totius etiam mundi peccatis ut etiam Gentes significaret Cyril lib. 11. cap. 19. and for the sins of the whole world that he might signifie the Gentiles And you may observe that when an Epistle is entituled the Epistle General then it is directed to the Jews that were scattered up and down throughout the world So 1 Pet. 1.1 Peter an Apostle to the strangers scattered through Pontus c. And that Epistle is stiled the Catholique or Epistle General So also James 1.1 Now this Epistle of John is entituled the Epistle General and therefore directed or sent to the Jewes scattered throughout the world and therefore the Apostle saith who is the propitiation not for our sins only who are believing Jewes but for the sinnes of the Gentiles or the whole world Herein also our learned Dr. Lightfood will help you with some light for saith he the world was by Jewish (y) Universum terrarum orbis populum distribuunt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israelitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nationes mundi istam etiam phrasiologiam agnoscit eadeÌ„ pagina Evangelica Mat. 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Luc. 12.30 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc vox mundus usitatissimè pro Gentibus Joan 3.16 17. 1 Joan. 2.2 Centur. Chorograph cap. 1. Writers divided into Israel and the Nations of the world which Phrasiology the Evangelists do acknowledge Mat. 6.32 After all these things do the Nations seek which Luke 12.30 is the Nations of the world Hence the word world saith he is most ordinarily used for the Gentiles John 3.16 17. 1 John 2.2 Now because men do not diligently observe or weigh the Ground and Rise of these expressions they are mistaken
into the Doctrine of Vniversal Redemption Neither shall I say any thing in answer to those reasons that are ordinarily brought to prove the universality of Redemption and sufficiency of grace given to all Bellarmine himself hath said enough who after he had earnestly laboured to prove a sufficiency of grace given to all because else all men would not be capable of admonitions exhortations and reprehensions or of Gods displeasure for their sins he granteth two Propositions The one is this (z) Sit jam rertia Propositio nulla esset in Deo iniquitas si non solum aliquibus sed etiam omnibus hominibus auxilium sufficiens ad salutem negaret haec certissima est apud omnes qui ex divinis literis peccatum originale noverunt nam cum per peccatum primi hominis nascantur omnes filii irae nihil nobis jure debetur nisi poena Quarta Propositio sive detur sufficiens auxilium omnibus sive tantum aliquibus nos tamen de nullius salute donec in hac vitâ fuerit desperare debemus neque ab ullo subtrahere correptionem exhortationem alia charitatis officia Haec quoque sine controversiâ recipitur ab omnibus nam tametsi nonnulli ita desererentur a Deo omnique auxilio prorsus destituerentur ut nulla ratione converti possint nos tamen qui nescimus qui sunt illi de omnibus benè sperare debemus Apostolum Paulum audire qui jubet ut cum patientia corripiamus cos qui resistunt veritati Bellarm. de gratia lib. arbitr lib. 2. cap. 4. There should be no iniquity in God though he should deny sufficiency of grace not only to some but unto all for saith he seeing by the sin of the first man we are all born the children of wrath nothing is due unto us but punishment The other Proposition is this whether there be a sufficiency of grace or help given to all or only to some we are not to despair of the salvation of any while they are in this life neither are we to withdraw our admonition exhortations or reprehensions For saith he though some be forsaken of God yet we know them not Neither shall I say much in reference to or of the persons engaged in this Controversie I know there are Learned men of both perswasions only I wish That according to the practice of this Judicious Author the Controversie may be so managed that there be no transgression of the law of peace and moderation for as the Church of Lyons speakes in this case (a) Qui non tranquillè pacificè moderatur quod sentir sed statim paratus est ad contentiones dissentiones scandala etiamsi non habeat haereticum sensum certissimè habet haereticum animum Vsher histor Gottes pag. 77. he that doth not quietly and peaceably moderate his judgment but is apt to fall into dissentions and scandals though he have not an heretical sense yet he hath an heretical mind 2. That in the management of this cause there may be no reflexion upon God himself as to say if it be so or so then God is the Author of sin or then God is cruel or not sincere or not wise or not just c. for is not God able to make out his justice wisedome or sincerity though I understand it not Augustin speaks well unto this matter In one Scripture saith he it is said God will have mercy on whom he will have mercy In another Scripture it is said He would have all men to be saved (b) Occurit enim cur pereant ex his aliqui cum omnipotens Deus omnes homines salvos fieri velit in aguitionem veritatis venire deinde cur rursus induret alios misertus aliorum aut quomodo omnes salvos fieri velit homines eum ipse nonnullos ne salventur indurer hoc quantum ad humanam justitiam videtur injustum sed quis ita desipiat vel potius quis ita blasphemet ut dicat de justitia dei lege humanae justitiae disputandum quae profectò si justitiae dei adversatur injusta est ab illo enim qui summe justus est omne quod qualitercunque justum est manare manifestum est Non est ergò de illa majestate divinae sapientiae humanae vanitatis arbitrio disputandum August de praedestinat gratia cap. 2. it may be some will say why then do any perish if God would have all to be saved and why doth he then harden some and shew mercy to others or how doth he will that all should be saved seeing he hardens some that they may not be saved This as to mans justice seemes unjust but who is so mad or rather who doth so blaspheme as to dispute of Gods justice by the rule of humane justice or who will measure Gods wisedome by the wisedome of man We are not to dispute of the Majesty of Divine Wisedome by the vanity of humane wisedome for the wisedome of the flesh is enmity to God 3. That there may be no reflexions upon mens persons that are now living Perit judicium cum res transit in affectum for when it comes to personal reflexion an affection and heat is begotten and when affection prevailes the matter and judgment is lost The Apostle Paul saith But foolish talking and jesting let it not be once named among you as becometh Saints Ephes 5.3 4. The word for jesting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by Aristotle Aristot Ethic. lib. 4. cap. 3. is used for the vertue of urbanity and facetious deportment but because this facetiousness doth often degenerate into evil he saith the word is used for dicacity and scurrility and so it is forbidden by the Apostle in this Scripture No man is to make himself or others merry with the sins or reproach of another This kind of jesting in Print doth neither commend a mans cause Qui talibus dictis scatent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecis ridicularii latinis talia vero personam graviorem qualis est hominis Christiani non decent Grotius in locum nor become his person especially if he be a Minister of the Gospel Surely Gods cause hath no need of our passions or vanities 4. That there may be no wrong done to the persons that are dead by making them to speak when they are dead what they never thought while they lived or what is contrary to the general scope and sense of their Writings for this if willingly done will be found at the great day to be no better then false witness But if there shall any word or line drop from their pen that may occasion such a Citation let men take the Counsel of the Church of Lyons who farther speaks thus in this case (c) De caeteris verò qui in ipsa infidelitate atque impietate sua perseverantes sunt perituri si de Scripturae sanctae autoritate quod etiam pro
morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico si crederunt is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent c. D. Davenant de morte Christi in sine Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam non tamen quoad efficaciam quod intelligendum est non tantum ex parte effectus qui in imo sit non in alio sed etiam ex parte voluntatis quâ ipse Christus meruit diverso modo obtulit sua merita pro diversis D. Davenant ibid. Christus omnibus per mortem impetravit reconciliationem remissionem peccatorum Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse nâ—stra est sententia Ib d. p 172. The Arminian Doctrine of Universal Redemption disclaâ—med Rom. 3.25 26. Iustice and Mercy here meeting together and sweetly imbracing each other But in a more special way say they he dyed for some amongst mankind even Gods Elect people who were given to him by his Father to be his purchased possessions For them he gave himself that he might as our Text hath it actually redeem them frem all Iniquity and purifie them to be a peculiar people unto himself applying to them the merit of that his death making it effectual for their Justification Sanctification and Salvation Or as others express it Christ dyed for all Conditionally meriting for them Salvation upon the condition of their believing but for some viz. his Elect absolutely meriting for them that they should believe Which in effect speaketh the same thing with that which others of our Divines following the Schooles have unwarily yeelded that Christ dyed sufficiently for all but Effectually only for his Elect. Thus have some indeavoured to qualifie this Doctrine But as for others those with whom I have now to deal conceiving that errour which hath intangled some among us not to be spun with so fine a thred they spare not to assert what the followers of Arminius have done before them that Christ dyed alike for all as well for Cain and Iudas as for Peter and Paul and that he purchased and obteined Remission of sins and reconciliation with God as well for the one as the other Man 's own fault in not receiving and believing on him being the only cause why this Reconciliation is not applyed unto all which otherwise as it was alike intended for all so it would be alike effectual unto all This is the Doctrine which is by some and not a few with great zeal held forth at this day as if it were main the basis and principal Pillar of Christian Religion and that which I suppose doth among some other infect this place at this day But as for this Doctrine as upon a due tryal it hath sometime since been sensured and condemned by a Synod Synod Dordrec Anno 1618. as truly venerable as pious and learned as any the world hath seen for some hundreds of years by-past convocated for that purpose I mean that of Dort so we must profess that we cannot assent unto it Which that we may not seem to do without just warrant give me leave as briefly as I may to bring it to the test first examining the grounds whereupon they assert it and then declaring the Reasons why we reject it For the former Arguments for Universal Redemption examined the grounds whereupon those of this perswasion build this their faith they are reducible to two heads Scripture and Reason Begin with the former Scripture 1. From Scripture reduced to 4. heads wherein there are many Texts which they make use of and those some of them such as at the first hearing seem to speak much for them Select we the choycest of them which we may reduce into these four Ranks Such as affirm that Christ dyed for the world the whole world for All men for Every man Examine we them severally and briefly First Arg. 1. Christ given for the world Christ is said to be given for the world So we have it in that Text which is looked upon as the Palmarium the Prime and principal evidence in this cause so much insisted on by all that are Advocates for it viz. Joh. 3.16 God so loved the world that hee gave his only begotten Son c. As also in that other of no less note 2 Cor. 5.19 God was in Christ reconciling the world to himself In which and other Texts of like nature the Doctrine of Vniversal Redemption as they conceive is clearly held forth Ans The word world taken in divers senses Ans For answer whereunto let that word be examined which sounds so loud in the ears of the vulgar world A word diversly used as in common language so in Scripture phrase where we find it 1. Sometimes put for the whole Creation 1. For the whole Creation the whole frame of Heaven and Earth with all the Creatures in them So it properly signifieth The world was made by them Joh. 1.10 that is All things as the third verse hath it 2. Sometimes it is used more restrainedly for the chief Inhabitants of it the world of Reasonable Creatures Angels and Men. 2. The Reasonable world Angels and Men. So we find it 1 Cor. 4.2 where Paul saith of himself and other of his fellow labourers we are made a spectacle to the world that is as the next words expound it to Angels and Men This is the Reasonable world 3. Sometimes in the third place it points at one part of this world the world of mankind universally considered 3. The world of man-kind universally considered even all the Sons and daughters of Adam So the Apostle useth it Rom. 5.12 where he tells us that by one man sin entered into the world And again in the verse following untill the Law sin was in the world meaning that All men were involved in the Sin of their first Parent sinning in him as the 12th verse explains it self 4 The Reproate world 4. Sometimes again in the fourth and fifth place it is put for a part of this world which is divided into two two worlds in one The Elect world the Reprobate world Each called the world So we find the latter and that undeniably in many Texts As Ioh. 7.9 where our Saviour declares that he prayed not for the world So again Ioh. 14.17 where speaking of the Spirit of truth he saith The world could not receive it And again v. 22. where Iudas not Iscariot not the Traitor but another of the Apostles so named puts the Question to his Master Lord saith he how is it that thou wilt manifest thy self to us and not unto the world In which and divers other Texts of like kind we are to understand the unbelieving wicked reprobate world which are the greatest part of the world And if there be a Reprobate there must
Scripture Arguments from Reason Arg. 1. Every man bound to believe that Christ dyed for him the assertors of this Doctrine come to Reason arguing after this manner That which every one is bound to believe must needs be true But is this a thing which every man is bound to believe that Christ dyed for him Therefore this is true This is the Argument which is taken up at all hands by the Adversaries and cryed up as unanswerable But upon a due weighing of it it will be found to be but a shadow without a substance For Answer let the Minor the Assumption Ans be examined viz. Whether every man be bound to believe this that Christ dyed for him This they assume and take for granted But this we deny Taking notice 1. That there are some 1. Not Heathens who never heard of Christ yea the greatest part of the world who never heard of the name of Christ And not having heard of him how is it possible that they should thus believe in him as the Apostle concludeth it Rom. 10.14 So then all and every man is not bound to believe this that Christ dyed for him Repl. Yea but say they all those to whom the Gospel is Preached are 2. Nor yet all Christians absolutely Ans Not so neither not to believe this absolutely and without Condition True it is all those to whom the Gospel is Preached are bound to believe that Christ is the Saviour the only Saviour of the world the Saviour of all that shall be saved Neither is there Salvation in any other c. Act. 4.12 This they are bound to believe As also that he is an All-sufficient Saviour that he hath paid a price in it self sufficient for them and that he is able perfectly to save all those that come unto God by him And that upon their coming to him receiving of him as their Saviour and Lord he will do this for them applying the merit of his death unto them for their Justification and Salvation But that all should believe that these benefits of Christs death belong unto them we find no where injoyned Nay for some to believe this viz. wicked and ungodly persons continuing in their sins and resolving so to do it were no other but a groundlesse presumption a thing which they have no warrant to do As for such let it be said to them as Iehu once spake to Ioram when he enquired of him concerning Peace Is it Peace Iehu What hast thou to do with Peace saith he so long as the whordoms of thy Mother Iezabel and her witchcrafts are so many 2 King 9.22 So say I concerning this Prince of Peace the Lord Iesus who hath shed his blood to make peace betwixt God man what have you to do with him or with his blood to lay any claim to the merit of his death to believe that this blood was shed for you whilest you thus trample it under your feet by your continuing going on in your sinful provocations So then all are not bound to believe this that Christ dyed for them Not they who thus daily crucifie him afresh as the Apostle speaketh Heb. 6.6 Nay thus continuing in their impenitency they are rather bound to believe the contrary that Christ never intended to spend any drop of his blood for them that any benefit of his death should redound unto them and so that he dyed not for them Thus to apply the death of Christ and bring it home to a mans self is a thing which is peculiar to some viz. to broken-hearted humbled sinners Such Christ calleth to come unto him Come unto me ye that labour and are heavy laden For such it was Christ gave himself whereof they may rest assured Not so others Repl. Yea but it may be said upon repenting and believing they may Ans True herein we shall close with them concluding it as an undoubted truth that Christ dyed for all such and consequently that if all were such Christ dyed for all But this I shall have occasion to deal with more fully afterwards For the present passe it by Taking notice of another Argument as trite and common as the former Arg. 2. Christ offered to all in preaching of the Gospel and all required to believe on him If Christ did not dye for all and every one why then is he offered to all and every one to whom the Gospel is Preached and they required under the penalty of eternal condemnation to believe on him This is his Commandement that we should believe on the name of his Son Iesus Christ 1 Joh. 3.23 We All and every one to whom the Gospel is Preached He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Joh. 3.18 Now if Christ did not dye for all to what purpose is this offer this command or what justice in this doom Ans 1. Christ offered to all for the Elects sake For the former first Christ is thus offered unto all for the Elects sake Thus many things are done in the world and in the Church for their sakes For their sakes it is that the Gospel is Preached For their sakes it is that God sends forth his Ministers Even as at the last day he shall send forth his Angels to gather together his Elect from the four winds from one end of the heaven to the other Matth. 24.31 So to bring them into his Kingdom of Glory even so now he sendeth forth his Ministers the Angels of the Churches to gather together his Elect to gather them out of the world and to bring them into his Kingdom of Grace So as were it not for their sakes the Ministers of Christ should not be sent forth neither should the Gospel be Preached at all This was the Reason which the Lord giveth unto his Servant Paul why he would have him abide at Corinth and Preach the Gospel there For saith he I have much people in that City many who belonged to his Election of grace whom he intended to bring home effectually to call by his Ministery Act. 18.10 intimating that had it not been for their sakes Paul should not have Preached there And upon this ground it was that Paul himself both did and suffered what he did Therefore saith he I endure all things for the Elects sake that they may also obtein the Salvation which is in Christ Iesus so he tels Timothy 2 Tim. 2.10 And for their sakes it is that in the Preaching of the Gospel Christ is offered unto all and every one In as much as the Election of God is secret known only to himself The Lord knoweth who are his 2 Tim. 2.19 Not so to others not to Man And therefore is it that the Ministers of Christ must Preach the Gospel to every creature as their Commission runs Mark 16.15 Offering Christ to all and every man that so Gods Elect may be gathered out of all
he sent them forth to preach run thus Into whatsoever City or Town ye shall enter enquire who in it is worthy and there abide Matth. 10.11 And again v. 13. If the house be worthy let your peace come upon it Ans Ans Yet to preach the Gospel ro others also True such they were to enquire for there taking up their lodging where they had hopes of a curteous reception and kind entertainment for their persons and Doctrine which finding they were to abide with them preaching the Gospel of peace unto them Yet not so but that they were to preach it unto others also The Lord sending his Prophet Exekiel to the people of the Iewes he tells him aforehand what ones he should find them Ezek. 2.3 Son of man I send thee to the Children of Israel to a rebellious Nation And v. 4. They are impudent Children and stif-hearted I do send thee unto them and thou shalt say unto them Thus saith the Lord God And they whether they will hear or whether they will forbear for they are a rebellious house yet shall they know that there hath been a Prophet among them And such did the Apostles also find that people when they were sent by their Master to preach the Gospel unto them yet they were sent to them And being so sent they were not to decline that service It was necessary saith Paul that the word of God should first have been spoken to you Act. 13.46 necessary in regard of Christs Command So then it is not the worthiness or unworthiness of a people that is the sole cause why the Gospel is preached unto some and not to others Sometimes yea oftimes where sin aboundeth grace superaboundeth Rom. 5.20 There must then be some higher cause which putteth this difference betwixt Nation and Nation And what shall that be Surely where God hath a people that do belong unto his Election of grace he will reveal and make known his Son to them some way or other Paul must continue preaching the Gospel at Corinth because the Lord had much people in that City Act. 18.10 And were it only mens own unworthiness that hinders the making known of Christ unto them and of that reconciliation which was obteined for them by him the same unworthiness should much more have hindered the obteining of that Reconciliation If it now hinder Christs making known himself to them it should much more have hindered his giving himself for them But I shall proceed no further You now see the sum of what is and may be said Pro and Con for and against this doctrine of Vniversal Redemption Which if you shall but rightly consider duly weighing the Arguments on both sides I shall not doubt of the success Which that it may be answerable to my desire give me leave to propound one Question unto you which I shall desire you seriously to consider before you give any entertainment to this Doctrine viz. Quest What is to be got by it Quest What to be got by receiving the Doctrine of Universal Redemption This do all wise traders before they bargain for any Commodity they first propound to themselves what they shall gain by it And this do you before you receive this new Doctrine see what you shall get by it what spiritual advantage is to be made of it more than of the Doctrine formerly received Repl. O yes will some say very much Here is a ground of Comfort for poor sinners Repl. A ground of Comfort for poor sinners which is not to be found in any other way For if Christ did not dye alike for all and every one how shall any be assured that he dyed for them and that they shall receive any benefit from him Yea what do they know but that coming unto him they may find the like intertainment from him that some of those who take acquaintance of him at the last day are said to meet with whom he dismisseth with a Nescio vos Depart from me I never knew you Matth. 7.23 Even so may he say unto them coming to lay claim to the merit of his Death Depart from me I never knew you never knew you for mine never intended you any benefit by my death So as it is but in vain for them to look after that which they have no right unto This is the great and plausible Argument which is most taking with honest and simple hearts Ans Ans The promise full to them that believe But to this let the Answer be returned in one word Only Believe So doing now the promise is full God so loved the world that he gave his only begotten Son that whosoever believeth on him shall not perish but have everlasting life Repl. Yea but it will be said how can a poor sinner do this how can he believe on Christ unless first he believe that he dyed for him Repl. How shall a man believe on Christ unless he first believe that he dyed for him which he cannot do upon any good ground unless he first intertain this Doctrine and believe that Christ dyed for all Ans Ans To believe on Christ the direct and first Act of Faith So it is looked upon indeed and that not only by Arminians who take this for one of the best shafts in their Quiver but also by some other more moderate spirits who thus conceive of it that a man must first believe that Christ is his Saviour and that he gave himself for him dyed for him before he can believe on him resting upon him for Salvation But herein upon a more narrow search into it we shall find them unwarily mistaken As will soon appear if we do but look upon these two Acts of Faith in their right order The one of which viz. to believe on Christ to take hold of him as a Saviour is the Direct Act the other to believe that he dyed for me and that he hath obteined reconciliation for me the Reflex act an act of Assucame arising from the soules reflecting and looking back upon its own act of believing Which if rightly considered will be of great use and importance as for the clearing of this scruple so for the quieting of doubting souls who by their believing on Christ may be assured of this that he dyed for them and that the merit of his death doth belong unto them This I shall God willing speak to somewhat more fully hereafter Where I shall shew you that there is more true solid comfort to be found in the other the old way than in this For the present only take notice that you cannot assign any spiritual advantage that is to be made of this Doctrine and consequently cannot give any good Reason why you should give intertainment to it Quest Quest The Doctrine of Universal Redemption how disadvantageous Which seeing you cannot do cannot tell me what you may gain by it let me in the second place briefly on the other hand shew
you what you shall loose by it what disadvantage will be made of it if intertained Which take in three or four particulars 1. This is a Doctrine which derogates much from the Grace of God in giving his Son Ans 1. It derogates from the love of God the Father in giving his Son So in truth it doth However it is vulgarly otherwise looked upon as a Doctrine that doth elevate and magnifie this grace far more than the other and that by extending and inlarging of it yet really it extenuates it and derogates much from it whilest it asserts it to be alike extended to and intended for all Which if so where is then that special that singular love of God to his Elect which is every where so highly extolled in Scripture In comparison of which that love which he beareth to others is little better than hatred And therefore so called by the Apostle Rom. 9.13 Iacob have I loved Esau have I hated that is not loved the one with the like love that I did the other Certainly whatever may be conceived of it to make Gods intention in giving his Son to be alike towards all it derogates not a little from that great love wherewith he loved his Elect people which far exceedeth that love which he bare to the rest of Man-kind 2. And as it derogates from the grace of God the Father so also from the love of God the Son 2 It derogates from the love of God the Son in giving himself Which certainly towards his Church his Body was a peculiar and transcendent love Thence is it that the Apostle compares it with the love of a Husband to his Wife Eph. 5.25 Husbands love your wives even as Christ loved the Church and gave himself for it Now that love which Husbands bear and shew to their wives is or ought to be greater than that which they bear and shew to any others For this cause shall a man leave his Father and Mother and cleave unto his wife Matth. 19.5 There being the neerest relation betwixt them there ought also to be the dearest affection And so was it betwixt Christ and his Elect there being a nearer Relation betwixt him and them than any other they being given to him by his Father and made one with him he bare a singular and peculiar love to them As the Father hath loved me so have I loved loved you saith he to his Disciples Ioh. 15.9 Now what love like that which God the Father bare unto his Son Christ who is therefore called The beloved Eph. 1.6 and Gods beloved Son Matth. 3.17 And such was that love which Christ shewed to his Elect people in giving himself for them Who loved us and gave himself for us Eph. 5.2 Certainly to make the love of Christ alike unto all is no small derogation from that love which he bare to his Elect And this do they who will have him to give himself alike for all in dying for them Which was as I have shewn you the greatest act and highest expression of love that ever Christ shewed to any 3. This Doctrine as it derogates much from God and Iesus Christ so it arrogates too much unto Man in as much as it layeth the ground of his differing from others in himself 3. It arrogates too much unto Man laying the ground of his differing from others in himself For so it runs As for Christ what he hath done he hath done it alike for all How is it then that some are saved by him others not What is it that maketh one to differ from another Why only because the one receiveth what the other rejecteth So as by this Doctrine it must be left meerly to the liberty of mans own will to difference and distinguish himself from others Which runs directly cross to that of the Apostle 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive Repl. Yea but it will be said this is from the grace of God that any one cometh thus to receive what is offered to apply what is tendred to believe on Christ Faith a fruit not of Common but special Grace Ans But what Grace is this which they speak of Not any special grace which Christ merited or intended for one more than another but a common grace such as is indifferently reached forth to all to whom the Gospel is preached Now how is it that this Grace is effectual to one not to another Why this is not any thing that Christ hath done or intended more for the one than the other not that he hath merited faith for them that they should believe rather than others but meerly from the liberty of their own will So as the Efficacy of the death of Christ is by this Doctrine in the ultimate resolution of it made wholy to depend upon the will of man A Coar which will stick in the throats of who ever they are that shall swallow this Doctrine of Vniversal Redemption in such a sense as it is vulgarly held forth a Consequence which they will never be able to free it or themselves from Which I desire that it may be taken special notice of that so it may appear that it is not without just and weighty Reason that we are so averse unto this Doctrine which draweth such a train after it upon which follow such mewtable inconveniences A Doctrine which derogates so much from God and Iesus Christ and arrogates too much to a mans self Both which Christians ought to be very wary of 4. To this might be added what also is considerable that this Doctrine breaks in pieces that Golden Chain of Salvation 4. It breaketh in pieces the Golden Chain of Salvation The first Link whereof Election if it be not hereby wholy broken of yet is it disordered made to come after Redemption For so it runs God did first intend to give his Son for the redeeming and saving some among mankind viz. those which should believe on him And then foreseeing who they were that would believe and persevere in so doing he chuse them unto Salvation Which how doth it pervert that Order which Scripture holdeth forth in the Causes of mans Salvation the first whereof is Election Whom he did predestinate them he also called c. Rom. 8.30 God first chooseth some out of mankind whom predestinating and appointing unto eternal life he giveth unto his Son Christ All that the father giveth me shall come unto me Joh. 6.7 that he might execute that his gracious purpose concerning them Which accordingly he doth by Redeeming Iustifying Sanctifying Saving of them Now this being the first and great wheel which sets all the rest a rank if this be disordered as by this Doctrine it is it must needs breed a dangerous confusion 5. And again this Doctrine what ever may be conceived of it is not a little prejudicial to the Comfort and confidence of a Believer 5.
whether ever they shall have a second invitation Just is it with God to withhold his grace from those who thus reject it and to harden their hearts confirming them in their infidelity who have first hardened their own hearts against the tenders of grace and mercy in Christ This is that which our Evangelist St. John saith of the Jewes John 12.37 Though Christ had done so many miracles before them yet they believed not on him And why not how came they to be so stupid The reason is rendered v. 39 40. Therefore they could not believe because Isaias said He hath blinded their eyes and hardened their hearts c. They had first wilfully shut their own eyes against the light of the Gospel maliciously withstanding and rejecting of Christ And thereupon God in his most just and righteous judgment giveth them over to a reprobate sense taking from them those abilities which they had of believing unto salvation O take heed that the like do not happen to any of you which you may justly expect shall you dare upon this or any other pretence whatever to reject and refuse the gracious offers of Christ tendred to you No ground of Despair Obj. 3. But in the third place may not this Doctrine minister matter of despair to some drooping spirits who may thus reason against themselves If only they shall come unto Christ who are given to him by God the Father then with what confidence can they come to him not knowing whether they be of that number which they fear they are not and if so then all their attempts and endeavours this way will be to no purpose Hereupon they fear that they shall never come to him to receive any benefit by him and from him Ans For Answer to this A wrong way of reasoning to begin with Gods decrees know we that this is a wrong way of reasoning to begin with Gods decrees which being secret to us and hidden from us until God shall be pleased to make them known in and by the execution of them may perplex and trouble but no wayes profit or advantage any by their immediate enquiries into them And therefore let none attempt to unlock that Cabinet to look into that Ark. Gods revealed Will mans Rule Secret things belong unto the Lord but revealed things to us and to our children Deut. 29.29 Now what Gods revealed will is that all either do or may know viz. that they should come unto his Son Christ that they should believe on him This is the Commandement that we should believe on the name of his Son Jesus Christ 1 John 3.23 And to this command we have a gracious promise here annexed They who so come unto Christ shall not be rejected He that cometh unto me I will in no wise cast out Now then wherefore should any perplex and trouble their spirits in searching after that which they shall never in any other way find whether they be given to Christ Temeritatis est velle pervestigare divini consilii arcanum Hoc faciendum est quod praecipit Deus Praecipit autem credi in Christum Ferus Annot. in Text. Why do they not rather in obedience to that great Gospel-command and in confidence of so gracious a promise put their soules upon this way apply themselves to the doing of what is so required of them viz. To come unto Jesus Christ Which let me now press upon all and every of you by way of Exhortation Vse 2. Exhortation to all to come unto Christ that you would come unto Jesus Christ This is that which he himself inviteth all to do Mat. 11.28 Come unto me all ye that labour and are heavy laden And again John 7.37 In the last day that great day of the Feast Jesus stood and cried saying If any man thirst let him come unto me And let all hearken to this Invitation closing with it Many Arguments and Motives Motives to it might I make use of to press this Motion to set on this Exhortation In no other way is life to be expected Ye will not come unto me that ye might have life saith our Saviour to the Iews John 5.40 They went to Moses seeking salvation by the works of the Law but alas it was not there to be found I am the way the truth and the life John 14.6 Christ is the only true way which leadeth unto eternal life This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent Joh. 17.3 To know God in Christ this is the saving knowledge Cominh unto Christ you shall find a fulnesse in him so as you shall not need to seek any thing out of him He that cometh unto me shall never hunger saith the verse next but one before the Text v. 35. he shall find a full satisfaction in me Here and only here is true rest and peace to be found Come unto me ye that labour c. and ye shall find rest to your souls Here is that wine and milk to be had which the Prophet Isai speaketh of Isa 55.1 whatever is requisite for the refreshing and nourishing of the Soul But I shall confine my self to that one Argument which I have here put into my hand Coming to Christ an assurance of being given to him Hereby shall you come to know that you are given to Christ by God his Father This is the one and only way whereby you may come to be assured of Gods gracious purpose towards you Adhaerens Christo certus es de praedestinatione tuâ Ferus Annot in Text. that your names are written in the book of life that you are in the number of Gods Elect. A thing which it standeth all Christians in hand to make sure unto themselves Give diligence to make your Calling and Election sure So St. Peter presseth it upon those to whom he writeth 2 Pet. 1.10 And who is there among you but would be glad to have this assurance Now in what way may this be obtained Why in vain it is to think of ascending up into Heaven there to search the Rolls and Records of Eternity Only then put your selves upon this way of coming unto Iesus Christ Hereby may a Christian come to be undoubtedly assured hereof So much we may learn from the Text. All that the Father giveth me shall come unto me So then invert the words All that do come unto Christ are given to him by his Father Thus may Christians safely pass a Notiore ad ignotum from that which is known to what is otherwise unknown reasoning from their Vocation to their Election from their coming to Christ to their being given to him As for their coming unto Christ Coming to Christ a thing which may be known that is a thing which they may certainly know The heart cannot be a stranger to its own Affections especially if they be intense Quid enim cordi nostro perspectius esse poterit quam