Quest. XLIV. (continued 2)

Object. 1. It will be objected to this, that nothing can be proved from the words of so vile a person as Caiaphas, who relates this matter; and therefore, though it be contained in scripture, it does not prove the truth of the doctrine, which is pretended to be established thereby.

Answ. Though Caiaphas was one of the vilest men on earth, and he either did not believe this prophecy himself, or, if he did, he made a very bad use of it, yet this does not invalidate the prediction: for though wicked men may occasionally have some prophetic intimation concerning future events, as Balaam had, the instrument, which the Spirit of God makes use of in discovering them to mankind, does not render them less certain, for the worst of men may be employed to impart the greatest truths: therefore it is sufficient to our purpose, that it is said, in the words immediately foregoing, that being high priest that year, he prophesied, as it was no uncommon thing for the high priest to have prophetic intimations from God, to deliver to his people, whatever his personal character might be; so that we must consider this as a divine oracle, and therefore infallibly true.

Object. 2. If it be allowed, that what is here predicted was 320true, yet the subject-matter thereof respects the nation of the Jews, concerning whom it cannot be said, that every individual was in a state of salvation, and therefore it rather militates against, than proves the doctrine of particular redemption.

Answ. It is evident, that when it is said that Christ should die for that nation, the meaning is, the children of God in that nation; for the children of God, that dwelt there, are opposed to his children that were scattered abroad; and so the meaning is, Christ died that they should not perish, who have the temper, and disposition of his children, wherever the place of their residence be.

4. They for whom Christ died are called his church, whereof he is the Head; and the Body, of whom he is the Saviour, in Eph. v. 23. and these he is said to have loved, and given himself for, in ver. 25. Now the church is distinguished from the world, as it is gathered out of it; and the word church, in this place, is taken in a very different sense, from that in which it is understood in many other scriptures. The apostle does not mean barely a number of professing people, of which some are sincere, and others may be hypocrites, or of which some shall be saved, and others not; nor does he speak of those who are apparently in the way of salvation, as making a visible profession of the Christian religion: But it is taken for that church, which is elsewhere called the spouse of Christ, and is united to him by faith, and that shall, in the end, be eternally saved by him; this is very evident, for he speaks of them, as sanctified and cleansed with the washing of water by the word, in ver. 26. And, as to what concerns their future state, they are such as shall be presented to himself a glorious church, not having spot or wrinkle, or any such thing, in ver. 27. Now, since it was for these that Christ died, it cannot be reasonably concluded that he died equally and alike for all mankind.

And to this we may add, that they are called his people, whom he designed to save from their sins, in Matt. i. 21. and also a peculiar people, who are described by this character, by which they are known, as being zealous of good works, in Tit. ii. 14. and, by his death, they are said not only to be redeemed, so as to be put into the possession of the external privileges of the gospel, but redeemed from all iniquity, and purified unto himself; all which expressions certainly denote those distinguishing blessings which Christ, by his death, designed to purchase for those who are the objects thereof.

II. That Christ did not die equally, and alike for all mankind, appears from his death’s being an instance of the highest love, and they, who are concerned herein, are in a peculiar manner, obliged to bless him for it as such. Thus the apostle 321joins both these together, when he says in Gal. ii. 20. He loved me, and gave himself for me; and elsewhere it is said, in Rev. i. 5. He loved us, and washed us from our sins in his own blood; and herein it is said, that God commendeth his love towards us, in Rom. v. 8. as that which is without a parallel. And besides, when he speaks of this love of Christ expressed herein, he seems to distinguish it from that common love which is extended to all, when he says, Christ died for us; and, that we may understand what he means thereby, we must consider to whom it was that this epistle was directed, namely, to such as were beloved of God, called to be saints, in chap. i. 7. They are also described as such, who were justified by Christ’s blood, and who should be saved from wrath through him; reconciled to God by the death of his Son, and who should be saved by his life; and, as such, who joyed in God through our Lord Jesus Christ, and by him had received the atonement, in chap. 9-11. therefore surely they, who were thus beloved by Christ, to whom he expressed his love by dying for them, must be distinguished from the world. And our Saviour speaks of this, as far exceeding all that love, which is in the breasts of men, to one another, in John xv. 18. Greater love hath no man than this, that a man should lay down his life for his friends. Therefore we have no reason to suppose that he died equally and alike for all, for then there would be an equal instance of love herein to the best and worst of men; Judas would have been as much beloved as Peter; the Scribes and Pharisees, Christ’s avowed enemies and persecutors, as much beloved as his disciples and faithful followers, if there be nothing discriminating in his dying love. Therefore we must conclude that he died to procure some distinguishing blessings for a part of mankind, which all are not partakers of.

And, as this love is so great and discriminating, it is the subject-matter of the eternal praise of glorified saints: The new song that is sung to him, in Rev. v. 9. contains in it a celebrating of his glory, as having redeemed them to God by his blood, out of every kindred, and tongue, and people, and nation, who were admitted into his immediate presence, as the objects of his distinguishing love. And certainly all this implies more than his purchasing the gospel-dispensation, or the discovery of the way of salvation to mankind, of whom the greatest part neglect, despise, and reap no saving advantage thereby.

III. There are some circumstances attending the death of Christ, which argue, that it was not designed for all the world: particularly, he died as a Surety, or as one who undertook to pay that debt, which the justice of God might have exacted of men in their own persons. This has already been proved; and that which may be inferred from hence, is, that if Christ, by dying, paid this debt, and when he rose from the dead, receiving 322a discharge from the hand of justice, then God will not exact the debt twice, so as to bring them under the condemning sentence of the law, whom Christ, by his death, has delivered from it: this is certainly a privilege that does not belong to the whole world, but to the sanctified.

Moreover, some are not justified or discharged for the sake of a ransom paid, and never shall be; therefore it may be concluded, that it was not given for them.

IV. It farther appears, that Christ did not die equally and alike for all men, in that he designed to purchase that dominion over, or propriety in them, for whom he died, which would be the necessary result hereof. As they are his trust and charge, given into his hand, to be redeemed by his blood; (and, in that respect, he undertook to satisfy the justice of God for them, which he has done hereby) so, as the result hereof, he acquired a right to them, as Mediator, by redemption; pursuant to the eternal covenant between the Father and him, he obtained a right to bestow eternal life on all that were given to, and purchased by him. This tends to set forth the Father’s glory, as he designed hereby to recover and bring back fallen creatures to himself; and it redounds to Christ’s glory, as Mediator; as herein he not only discovers the infinite value of his obedience and sufferings, but all his redeemed ones are rendered the monuments of his love and grace, and shall for ever be employed in celebrating his praise: But certainly this is inconsistent with his death’s being ineffectual to answer this end, and consequently he died for none but those whom he will bring to glory, which he could not be said to have done, had he laid down his life for the whole world.

V. That Christ did not die, or pay a price of redemption for all the world, farther appears, in that, salvation, whether begun, carried on, or perfected, is represented, in scripture, as the application thereof; and all those graces, which are wrought by the Spirit in believers, are the necessary result and consequence thereof. This will appear, if we consider, that when Christ speaks of his Spirit, as sent to convince of sin, righteousness, and judgment, and to guide his people into all truth he says, He shall glorify me, for he shall receive of mine, and shall shew it unto you, John xvi. 14. the meaning of which is, that he should apply what he had purchased, whereby his glory, as our Redeemer, would be eminently illustrated; and elsewhere, when the apostle speaks of the Spirit’s work of regeneration and sanctification, he considers it as the result of Christ’s death, and accordingly it is said to be shed on us abundantly, through Jesus Christ our Saviour, Tit. iii. 6. And when we read of his redeeming them that were under the law, their receiving the adoption of sons, Gal. iv. 5. and all the privileges contained in 323it, these are considered as the necessary consequences thereof; and Christ’s being not spared, but delivered up unto death for those who are described as chosen, called, justified, and such as shall be hereafter glorified, is assigned, as a convincing evidence, that God will with him freely give them all things, Rom. viii. 32. Now this cannot, with the least shadow of reason, be applied to the whole world; therefore Christ did not die for, or redeem, all mankind.

That the application of redemption may farther appear to be of equal extent with the purchase thereof, we shall endeavour to prove, that all those graces, which believers are made partakers of here, as well as complete salvation, which is the consummation thereof hereafter, are the purchase of Christ’s death. And herein we principally oppose those who defend the doctrine of universal redemption, in that open and self-consistent way, which the Pelagians generally take, who suppose, that faith and repentance, and all other graces, are entirely in our own power; otherwise the conditionality of the gospel-covenant, as they rightly observe, could never be defended, and they, for whom Christ died, namely, all mankind, must necessarily repent and believe. Thus a late writer^[170] argues, in consistency with his own scheme; whereas some others, who maintain the doctrine of universal redemption, and, at the same time, that of efficacious grace, pluck down with one hand, what they build up with the other. It is the former of these that we are now principally to consider, when we speak of the graces of the Spirit, as what are purchased by Christ’s blood; and, that this may appear, let it be observed,

1. That complete salvation is styled, The purchased possession, Eph. i. 14. and our deliverance from the wrath to come, is not only inseparably connected with, but contained in it, and both these are considered as purchased by the death of Christ, 1 Thess. i. 10. Rom. v. 9, 10. and the apostle elsewhere, speaking concerning the church, as arrived to its state of perfection in heaven, and its being without spot or wrinkle or any such thing, and without blemish, that is, when its sanctification is brought to perfection, considers this, as the accomplishment of that great end of Christ’s giving himself for it, or laying down his life to purchase it, Eph. v. 25, 27.

2. It follows, from hence, that all that grace, whereby believers are made meet to be partakers of the inheritance of the saints in light, which is the beginning of this salvation, is the purchase of Christ’s blood. Accordingly God is said to have blessed us with all spiritual blessings in heavenly places, (or, as it may be better rendered, in what concerns heavenly things) in Christ, Eph. i. 3. that is, for the sake of Christ’s death, 324which was the purchase thereof; therefore it follows, that faith and repentance, and all other graces, which are wrought in us in this world, are purchased thereby: Thus it is said, Unto you it is given in behalf of Christ to believe, as well as to exercise those graces, which are necessary in those who are called to suffer for his sake, Phil. i. 29. and elsewhere God is said to have exalted Christ to be a Prince and a Saviour, to give repentance, as well as forgiveness of sins, Acts v. 31. And, since his exaltation includes in it his resurrection from the dead, it plainly argues, that he died to give repentance, and consequently that this grace was purchased by him; and when our Saviour speaks of sending the Spirit, the Comforter to convince the world of sin, of righteousness, and of judgment, which comprizes in it that internal work of grace that is wrought by him, he considers this as the consequence of his leaving the world, after he had finished the work of redemption by his death, and so purchased this privilege for them, John xvi. 7, 8.

VI. That Christ did not die for all mankind, appears from his not interceding for them, as he saith, I pray not for the world, but for them which thou hast given me, for they are thine; and not for his disciples alone, but for them also which should believe on him through their word, John xvii. 9, 20. This farther appears from a believer’s freedom from condemnation being founded on Christ’s intercession, as well as his death and resurrection, Rom. viii. 34. and his being, at the same time, styled an Advocate with the Father, and a propitiation for our sins, 1 John ii. 1, 2.

And this may be farther argued from the nature of Christ’s intercession, which (as will be considered in its proper place^[171]) is his presenting himself, in the merit of his death, in the behalf of those for whom he suffered; as also from his being always heard in that which he pleads for, John xi. 42. which argues that they shall be saved, otherwise it could not be supposed that he intercedes for their salvation: but this he cannot be said to do for all mankind, as appears by the event, in that all shall not be saved.

Object. To this it is objected that Christ prayed for his enemies, as it was foretold concerning him, by the prophet, who saith, He made intercession for the transgressors, Isa. liii. 12. and this was accomplished at his crucifixion, when he saith, Father, forgive them, for they know not what they do, Luke xxiii. 34. That which Christ here prayed for, was forgiveness, which is a privilege connected with salvation; and this he did in the behalf of the multitude that crucified him: but it cannot reasonably be supposed, that all these were saved: therefore if 325Christ’s death and intercession respects the same persons, and necessarily infers their salvation, then it would follow, that this rude and inhuman multitude were all saved, which they, who deny universal redemption do not suppose.

Answ. Some, in answer to this objection, suppose, that there is a foundation for a distinction between those supplications, which Christ, in his human nature, put up to God, as being bound, by the moral law, in common with all mankind, to pray for his enemies; and his Mediatorial prayer or intercession. In the former of these respects, he prayed for them; which prayer, though it argued the greatness of his affection for them, yet it did not necessarily infer their salvation; in like manner, as Stephen, when dying, is represented as praying for those who stoned him, when he saith, Lord, lay not this sin to their charge, Acts vii. 80. or, as our Saviour prays for himself in the garden, O, my Father, if it be possible, let this cup pass from me, Matt. xxvi. 39. whereby he signifies the formidableness of the death he was to undergo, and that his human nature could not but dread such a degree of suffering: this they suppose to be different from his Mediatorial intercession for his people, in which he represents the merit of his death, as what would effectually procure the blessings purchased thereby; in this latter sense, he could not be said to pray for any of those who crucified him, who are excluded from salvation.

But, since this reply to the objection hath some difficulties attending it, which render it less satisfactory, especially because it supposes that he was not heard in that which he prayed for, when he desired that God would forgive them, I would rather chuse to take another method in answering it; namely, that when Christ prays that God would forgive them, he means that God would not immediately pour forth the vials of his wrath upon that wicked generation, as their crime deserved, but that they might still continue to be a people favoured with the means of grace; this he prays for, and herein was answered; and his intercession for them, though it had not an immediate respect to the salvation of all of them, had, notwithstanding, a subserviency to the gathering in of his elect amongst them, whose salvation was principally intended by this intercession, as it was for them that he shed his blood; and accordingly I apprehend, that this desire that God would forgive them, implies the same thing as Moses’s request, in the behalf of Israel, did, when he saith, Pardon, I beseech thee, the iniquity of this people, as thou hast forgiven this people from Egypt, until now, Numb. xiv. 19. where to pardon intends nothing else but God’s not punishing them as their sin deserved, in an immediate, and exemplary way and manner.

VII. The doctrine of universal redemption hath some absurd 326consequences attending it, not consistent with the divine perfections; as,

1. It would give occasion for Christ to be called the Saviour of those who shall not be eventually saved by him, the Redeemer of many, who are held in chains by the justice of God, and receive no saving benefit by his redemption, or for him to be said to express the highest instance of love, in dying for those who shall for ever be the objects of his hatred, which implies a contradiction; and what is this but to say, that he delivers those from the wrath to come, 1 Thess. i. 10. who are, and shall be for ever, children of wrath? therefore we must either assert universal salvation, or deny universal redemption.

2. It will also follow from hence, that he satisfied the justice of God for all the sins of all men; for to lay down a price of redemption, is to discharge the whole debt, otherwise it would be to no purpose. Now, if he satisfied for all the sins of every man, he did this that no sin should be their ruin, and consequently he died to take away the guilt of final impenitency in those who shall perish; and therefore they have, by virtue hereof, a right to salvation, which they shall not obtain: it follows then, that since he did not die for all the sins of all men, he did not, by his death, redeem all men.

3. If Christ died for all men, he intended hereby their salvation, or that they should live: but it is certain he did not intend the salvation of all men; for then his design must be frustrated with respect to a part of them, for whom he died, which contains a reflection on his wisdom, as not adapting the means to the end. Moreover, this supposes that Christ’s attaining the end he designed by his death, depends on the will of man, and consequently it subjects him to disappointment, and renders God’s eternal purpose dependent on man’s conduct.

4. Since God designed, by the death of Christ, to bring to himself a revenue of glory, in proportion to the infinite value thereof, and Christ, our great Mediator, was, as the prophet saith, to have a portion with the great, and to divide the spoil with the strong, as the consequence of his pouring out his soul unto death, Isa. liii. 12. it follows from thence, that if all are not saved, for whom Christ died, then the Father and the Son would lose that glory which they designed to attain hereby, as the work would be left incomplete; and a great part of mankind cannot take occasion from Christ’s redeeming them, to adore and magnify that grace, which is displayed therein, since it is not eventually conducive to their salvation.

Having endeavoured to prove the doctrine of particular redemption; we shall now consider the arguments generally brought by those who defend the contrary scheme, who suppose, that God designed, as the consequence of Christ’s death, 327to save all mankind, upon condition of their repenting and believing, according to the tenor of the gospel-covenant, which is substituted in the room of that which was violated by man’s apostacy from God, whereby sincere obedience comes in the room of that perfect obedience, which was the condition of the first covenant. This they call man’s being brought into a salvable state by Christ’s death; so that Christ rendered salvation possible; whereas faith, repentance, and sincere obedience, render it certain. And, so far as this concerns the design of God, in sending Christ to redeem the world, they suppose that God determined hereby to put man into such a state, that all may be saved, if they will.

And, as to what concerns the event, to wit, man’s complying with the condition, they that defend universal redemption are divided in their sentiments about it; some supposing that Christ purchased faith and repentance for a certain number of mankind, namely, those who shall repent and believe, and pursuant thereunto, will work those graces in them; whereas others, who had not these graces purchased for them, shall perish, though Christ has redeemed them. These suppose, that redemption is both universal and particular, in different respects; universal, in that all who sit under the sound of the gospel, have a conditional grant of grace contained therein, whereby they are put into a salvable state, or possibility of attaining salvation; and particular, with respect to those who shall repent and believe, and so attain salvation; in which sense they apply that scripture, in which God is said to be the Saviour of all men, especially of those that believe, 1 Tim. iv. 10. This some call a middle way, between the Pelagian and Calvinistic methods of reasoning about this subject; but it appears to be inconsistent with itself, inasmuch as they, who give into this hypothesis, are forced sometimes to decline what they have been contending for on one side, when pressed with some arguments brought in defence of the other; therefore we shall pass this over, and consider the self-consistent scheme, in which universal redemption is maintained,

The sum of all their arguments, who defend it in the Pelagian way, amounts to this, viz. that Christ died not to purchase salvation absolutely for any, but to make way for God’s entering into a new or gospel covenant with men, in which salvation is promised, on condition of faith, repentance, and sincere obedience, which they suppose to be in the power of those who have the gospel. And, that the heathen may not be excluded, though it cannot be styled a gospel-covenant to them, there are abatements made, as to what concerns faith, founded on divine revelation, and the only condition that entitles them to salvation 328is their yielding sincere obedience to the law of nature, in proportion to their light.

They farther add, that this gospel-covenant must be conditional, otherwise it could not be called a covenant, as wanting an essential ingredient contained in every covenant; and these conditions must be in our own power, otherwise the overture of salvation, depending on the performance thereof, would be illusory; and it could not be called a covenant of grace, inasmuch as there can be no grace, or favour, in promising a blessing upon impossible conditions; neither could this gospel-covenant be styled a better covenant than that which God entered into with our first parents, in which the conditions were in their own power; nor could it be an expedient to repair the ruins of the fall, or bring man, in any sense, into a salvable state. So that, according to this representation of the doctrine of particular redemption, there are not only many absurd consequences attending it, which detract from the glory of the gospel, but it is contrary to the holiness, wisdom, justice, and goodness of God, and so derogates as much from the divine perfections, as any thing that is argued in defence of universal redemption can be pretended to do. And, to sum up the whole argument, there is an appeal to scripture, as that which gives countenance to it in a multitude of instances. This is the substance of all that is said in defence of this doctrine; and, in opposition to it, We shall take leave to observe,

(1.) That it is taken for granted, but not sufficiently proved, that Christ died to purchase the covenant of grace; whereas, if the difference between the covenant of redemption, and the covenant of grace, be only circumstantial, as has been before observed,^[172] then the death of Christ is included among the conditions of this covenant; and if so, the covenant itself could not be the purchase thereof: but, if by Christ’s purchasing the covenant of grace, they only meant his purchasing the graces given in the covenant, we are far from denying it, though they generally do. That therefore which we are principally to oppose, is their sense of the conditionality of the covenant of grace, and its being essential to a covenant to be conditional, namely, to depend on uncertain conditions, in our power to perform, it being as they suppose, left to the freedom of our own will to comply with or reject them, and thereby to establish or disannul this covenant: but having elsewhere proved that the word covenant is often used in scripture, without the idea of a condition annexed to it,^[173] and also considered in what respects those ideas, contained in a conditional covenant between man and man, are to be excluded, when we speak of a 329covenant between God and man;^[174] and having also, in maintaining the doctrine of election, endeavoured to defend the absoluteness of God’s will, and shewed in what sense we are to understand those scriptures that are laid down in a conditional form,^[175] which may, with a little variation, be applied to our present argument; we shall, to avoid the repetition of things before insisted on, add nothing farther in answer to this part of the argument, we are now considering, but only that it implies God to be, in many respects, like ourselves, and supposes that it is in our power to frustrate, and render the death of Christ, which was the highest display of divine grace, ineffectual, and so prevent his having that glory, which he designed to bring to his own name thereby.

(2.) As to what is farther argued, concerning the covenant of grace being a better covenant than that which God made with man in innocency, and therefore that the conditions thereof must be in our own power, otherwise God, by insisting on the performance of what is impossible, subverts the design of the gospel, and the covenant hereupon ceases to be a covenant of grace; it may be replied that though we freely own that the covenant of grace is, in many respects, better than that which God entered into with man in innocency, and that it would not be so were it impossible for those, who are concerned therein, to attain the blessings promised to the heirs of salvation; yet we cannot allow that it must necessarily be conditional, in the sense in which some understand the word, much less that the conditions thereof are in our own power, or else the design of the gospel must be concluded to be subverted.

Therefore we may take leave to observe, that when God is said to require faith, and all other graces in this covenant-dispensation, and has connected them with salvation, this does not overthrow the grace of the covenant, but rather establish it; for grace and salvation are not only purchased for, but promised and secured to all who are redeemed, by the faithfulness of God, and the intercession of Christ and shall certainly be applied to them; and whereas, the graces of the Spirit are not in our own power, this is so far from overthrowing the design of the gospel, that it tends to advance the glory thereof, as God hereby takes occasion to set forth the exceeding riches of his grace, in making his people meet for, and bringing them, at last, to glory. And, though it be not possible for all to attain salvation, this should he no discouragement to any one to attend on those means of grace, under which we are to hope for the saving effects of Christ’s death, whereby we may conclude that eternal life is purchased for us, and we shall at last be brought to it.

330(3.) As to what is farther alleged, concerning the covenant of grace, as designed to repair the ruins of the fall, or God’s intending hereby to bring man into a salvable state; we are never told, in scripture, that what was lost by our first apostasy from God, is to be compensated by the extent of grace and salvation to all mankind; and it is not the design of the gospel to discover this to the world, but that the exceeding riches of divine grace should be made known to the vessels of mercy, before prepared unto glory, Rom. ix. 23. This is, as some express it, the plank that remains after the ship-wreck,^[176] or the great foundation of our hope, and possibility of escaping everlasting destruction; and it is a much better ground of security, than to lay the whole stress of our salvation on the best improvements of corrupt nature, or those endeavours which we are to use, to improve the liberty of our will, in order to our escaping ruin, without dependance on the divine assistance; which is the method that they take to attain salvation, who thus defend the doctrine of universal redemption.

(4.) As for our being brought into a salvable state by the death of Christ; the gospel no where gives all mankind ground to expect salvation, but only those who have the marks and characters of Christ’s redeemed ones; and these are not brought by his death unto a mere possibility of attaining it, but the scripture represents them as having the earnest, or first fruits thereof, and speaks of Christ in them, as the hope of glory, Eph. i. 14. Rom. viii. 23. They are also said to be reconciled to God by the death of his Son, chap. v. 10. which is more than their having a bare possibility of salvation, as the result and consequence thereof.

(5.) That which is next to be considered, is, what concerns the doctrine of particular redemption, as being derogatory to the divine perfections, together with many absurd consequences, which are supposed to attend it. It is very common, in all methods of reasoning, and particularly in defending or opposing the doctrine of universal redemption, for persons to endeavour to make it appear, that the contrary scheme of doctrine is chargeable with absurdities; and, as we have taken the same method in opposing universal redemption, it may reasonably be expected, that the doctrine of particular redemption should have many absurd consequences charged upon it; to which we shall endeavour to reply, that thereby it may be discerned whether the charge be just or no. And,

1. The doctrine of particular redemption is supposed to be inconsistent with the goodness of God, as it renders salvation impossible to the greatest part of mankind, and their state irretrievable 331by any means that can be used, and so has a tendency to lead them to despair. But to this it may be replied,

1st, That it must be owned, that they, for whom Christ did not die, cannot be saved; and therefore, had God described any persons by name, or given some visible character, by which it might be certainly concluded that they were not redeemed, it would follow from thence, that their state would be desperate. But this is not his usual method of dealing with mankind: he might, indeed, have done it, and then such would have been thereby excluded from, and not encouraged to attend on the means of grace; but he has, in wisdom and sovereignty, concealed the event of things, with respect hereunto, from the world; and therefore there is a vast difference between men’s concluding that a part of the world are excluded from this privilege; and that they themselves are included in that number: the latter of which we have no warrant to say, concerning ourselves, or any others, especially so long as we are under the means of grace. There is, indeed, one character of persons in the gospel, which gives ground to conclude that Christ did not die for them, and that is what respects those who had committed the unpardonable sin. I shall not, at present, enter into the dispute, whether that sin can now be committed or no, since we may be occasionally led to insist on that subject under another head; but there seems to be sufficient ground to determine, either that this cannot be certainly known, since the extraordinary gift of discerning of spirits is now ceased; or, at least, that this cannot be applied to any who attend on the means of grace with a desire of receiving spiritual advantage thereby.

2dly, If Christ’s not dying for the whole world be a means to lead men to despair, as salvation is hereby rendered impossible, this consequence may, with equal evidence, be deduced from the supposition, that all mankind shall not be saved, which they, who defend universal redemption, pretend not to deny: but will any one say, that this supposition leads men to despair? or ought it to be reckoned a reflection on the divine goodness, that so many are left to perish in their fallen state, by the judicial hand of God, which might have applied salvation unto all, as well as purchased it for all mankind?

2. The doctrine of particular redemption is farther supposed to be inconsistent with the preaching the gospel, which is generally styled a door of hope; and then the dispensation we are under cannot be called a day of grace; which renders all the overtures of salvation made to sinners illusory, and contains in it a reflection, not only on the grace of God, but his holiness.

In order to our replying to this, something must be premised to explain what we mean by a day of grace, and the hope of the gospel, which accompanies it. And here, let it be considered,

332(1.) That we hereby intend such a dispensation in which sinners are called to repent and believe, and so obtain salvation; not that we are to suppose that it is to be attained by their own power, without the special influences of the Holy Ghost, for this would be to ascribe that to man, which is peculiar to God; nor that God would give his special grace to all that sit under the sound of the gospel; for this is contrary to common observation and experience, since many make a profession of religion who are destitute of saving grace.

As for the hope of the gospel, or that door of hope that is opened therein to sinners, we cannot understand any thing else thereby, but that all, without distinction, are commanded and encouraged to wait on God in his instituted means of grace, and the event hereof must be left to him who gives and withholds success to them, as he pleases. All have this encouragement, that, peradventure they may obtain grace, under the means of grace; and this is not inconsistent with their being styled a door of hope, and God is not obliged to grant sinners a greater degree of hope than this, to encourage them to wait on him in his ordinances, notwithstanding there is a farther motive inducing us hereunto, namely, that this is his ordinary way, in which he works grace; or, if God is pleased to give us desires after the efficacy of his grace, or any degree of conviction of sin and misery; this is still a farther ground of hope, though it fall short of that grace of hope that accompanies salvation.

(2.) As to what concerns the preaching of the gospel, and the overtures of salvation to all therein, which, upon the supposition of Christ’s not dying for all men, they conclude to be illusory, and repugnant to the holiness of God. To this it may be replied, that we do not deny that in preaching the gospel, Christ is offered to the chief of sinners, or that the proclamation of grace is made public to all, without distinction: but this will not overthrow the doctrine of particular redemption, if we rightly consider what is done, in offering Christ to sinners; which, that it may be understood, let it be observed,

1st, That God has given us no warrant to enter into his secret determinations, respecting the event of things, so as to give any persons ground to conclude that they are redeemed, and have a warrant to apply to themselves the promise of salvation, or any blessings that accompany it, while in an unconverted state. Ministers are not to address their discourses to a mixed multitude of professing Christians, in such a way, as though they knew that they were all effectually called, and chosen of God. Our Saviour compares them to the faithful and wise steward, whose business it is to give every one their portion of meat in due season, Luke xii. 42. and therefore they are, consistently with what is contained in scripture, to tell them, that 333salvation is purchased for a part of mankind, and they know not but that they may be of that number, which will be an evidence to them that they are so.

2dly, When Christ is said to be offered to sinners, in the preaching of the gospel, that, which is intended thereby, is his being set forth therein as a most desirable object, altogether lovely, worthy to be embraced, and submitted to; and not only so, but that he will certainly save all whom he effectually calls, inasmuch as he has purchased salvation for them.

3dly, It includes in it an informing sinners, that it is their indispensible duty and interest to believe in Christ, and in order thereto, that they are commanded and encouraged to wait on him for that grace, which can enable them thereunto: and, as a farther encouragement, to let them know that there is a certain connexion between grace and salvation; so that none, who are enabled, by faith, to come to Christ, shall be cast out, or rejected by him. This is the preaching and hope of the gospel; and, in this sense, the overtures of salvation are made therein; which is not in the least inconsistent with the doctrine of particular redemption.^[177]

Object. Though this be such a method of preaching the gospel, as is consistent with the doctrine of special redemption; yet there is another way of preaching it, which is more agreeable to the express words of scripture, and founded on the doctrine of universal redemption; and accordingly sinners ought to be told, that the great God, in the most affectionate manner, expostulates with them, to persuade them to accept of life and salvation, when he represents himself, as having no pleasure in the death of the wicked, and, with an earnestness of expression says, Turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel? Ezek. xxxiii. 11. Therefore the design of the gospel is, to let the world know that God’s dealing with mankind, in general, are full of goodness; he would not have any perish, and therefore has sent his Son to redeem them all, and, as the consequence hereof, pleads with them to turn to him, that they may reap the benefits purchased thereby.

Answ. Whatever be the sense of these expostulatory expressions, which we frequently meet with in scripture, we must not suppose that they infer, that the saving grace of repentance is in our own power; for that is not only contrary to the sense of many other scriptures, but to the experience of every true penitent, whose language is like that of Ephraim, Turn thou me, and I shall be turned, Jer. xxxi. 18. nor must we conclude, that God designs to save those that shall not be saved; for then he could not say, My counsel shall stand, and I will do all 334my pleasure, Isa. xlvi. 10. If these ideas, as unworthy of God, be abstracted from the sense of such-like scriptures, we may understand them, not only in a way that is consistent with the divine perfections, but with the doctrine of particular redemption; which, that it may appear, let it be considered, that it is a very common thing, in scripture, for God to condescend to use human modes of speaking, and those, in particular, by which various passions are set forth; notwithstanding, we must not conclude that these passions are in God as they are in men. Such expostulations as these, when used by us, signify, that we earnestly desire the good of others, and are often warning them of their danger: but all is to no purpose, for they are obstinately set on their own ruin, which we can by no means prevent; it being either out of our power to help them, or, if we could, it would not redound to our honour to do it. This draws forth such-like expostulations from men; but the weakness contained in them, is by no means to be applied to God: it cannot be said to be out of his power to give grace to impenitent sinners; nor, in case he has so determined, will it tend to his dishonour to bestow it. Now, that we may understand the sense of these scriptures, let it be considered,

1. That life and death, in scripture, are oftentimes used to signify the external dispensations of providence, as to what concerns that good or evil, which God would bring on his people: thus it is said, See, I have set before thee this day, life and good, death and evil, Deut. xxx. 15, 19, 20. where life is explained in the following words, as signifying their being multiplied and blessed in the land, whither they were to go to possess it; and when God advises them in a following verse, to choose life, the consequence of this is, that both they and their seed should live, that they might dwell in the land, which the Lord sware to their fathers to give them; and elsewhere, when God says, by the prophet Jeremiah, I set before you the way of life, and the way of death, Jer. xxi. 8. he explains it in the following words, as containing an expedient for their escaping temporal judgments, when he says, He that abideth in the city, shall die by the sword, and by the famine, and by the pestilence; but he that goeth out, and falleth to the Chaldeans, shall live. And I cannot see any reason to conclude, but that many other expressions, of the like nature, in which God promises life, or threatens death to the house of Israel, by the prophets, who often warned them of their being carried into captivity, and dying in their enemies’ land, have a more immediate respect thereunto; and that proverbial expression, which the Israelites are represented as making use of, The fathers have eaten sour grapes, and the childrens’ teeth are set on edge, Ezek. xviii. 2. seems to intimate no more than this; q. d. that our fathers have sinned, and 335thereby deserved that the nation should be ruined by being carried captive, and we must suffer for their sins; in answer to which, God tells them, that this proverb should not be used by them, but this evil should be brought on them for their own iniquities, or prevented by their reformation, namely, by forsaking their idolatry, whoredom, violence, oppression, and other abominations. And then he adds, ver. 12, 13, 17, 18. the soul that sinneth, it shall die, that is, if you continue to commit these vile enormities, you shall be followed with all those judgments which shall tend to your utter ruin; but if the wicked will turn from all his sins which he hath committed, he shall surely live, he shall not die, ver. 21. If this be the sense of these and such-like texts, then it was not wholly out of their own power thus to turn to God, how much soever that special grace, which accompanies salvation, be out of our power. It is one thing to say, that man cannot work a principle of grace in himself, or to do that by his own power, which is the special gift and work of the Spirit of God, and, as the consequence thereof, have ground to expect eternal salvation; and another thing to say, that he cannot abstain from some gross enormities, as an expedient to prevent desolating judgments. But if it will not be allowed that this is the sense of all those scriptures, that promise or threaten life or death, which I do not pretend peremptorily to assert, let it be farther added,

2. That if spiritual and eternal blessings be included in the word life, and the contrary in death, in the scriptures but now referred to, we may account for the sense of them, without supposing that God designs what shall never come to pass, to wit, the universal salvation of mankind, though a part of them shall not be saved, by considering desire, in him, as signifying the effects of desire in men.^[178] Thus God’s not desiring a thing, denotes it not to be the object of desire; accordingly when he desires not the death of sinners, it implies, that they ought to endeavour to avoid it, as the most formidable evil; and, on the other hand, his taking pleasure in a thing, as he does in the salvation of his people, signifies not only his intending to save them, but the inexpressible happiness which they shall attain thereby; and, when he exhorts them, as an expedient to attain this privilege, to turn, this signifies the inseparable connexion between salvation and repentance, or turning to God, which, though it be God’s gift, it is, notwithstanding, our act and indispensible duty. Therefore, if we take this, and such-like scriptures, in either of these two senses, they are far from giving countenance to the doctrine of universal redemption.

3. There is another absurd consequence charged upon the doctrine of special redemption, namely, that it is inconsistent 336with our being exhorted and encouraged to repent and believe for the remission of sins, or to the saving of the soul, as scripture gives all men a warrant to do, Acts ii. 38. and since all are commanded to exercise these graces, and to expect salvation, as connected therewith, the doctrine of particular redemption, as a late writer insinuates, puts us under a necessity of believing a lie. And he farther adds, that if the condition, annexed to the promise of salvation, be impossible, and known to be so, it gives no encouragement to set about it; and, if he who promises knows it to be so, he promises nothing, because nothing that a person can obtain, or be the better for, whereby he is deluded, and a cheat put upon him, by pretending kindness, in making the promise, and intending no such thing.^[179] Thus that author represents the doctrine of particular redemption, as containing the most blasphemous consequences that words can express: he must therefore have been very sure that his argument was unanswerably just, though, I hope, we shall be able to make it appear that it is far from being so; which, that we may do, let it be considered,

(1.) That we are to distinguish between a person’s being bound to believe in Christ, and to believe that Christ died for him; the first act of faith does not contain in it a person’s being persuaded that Christ died for him, but that he is the Object of faith, as he is represented to be in scripture; and accordingly it supposes that we are convinced that Christ is the Messiah, that he purchased salvation for all who shall attain it, and is able to save, unto the utmost, all that come unto God by him; and also, that it is our duty and interest so to do. And, since saving faith is not in our own power, but the work and gift of divine grace, we are encouraged to wait on God in his ordinances, and, with fervent prayer, to beseech him that he would work this grace in us, acknowledging, that if he should deny us this blessing, there is no unrighteousness in him; and we are to continue waiting on him, and using all those means which are in our power, though they cannot attain their end, without his blessings; and, when he is pleased to work this grace in us, we shall be enabled to put forth another act of faith, which is properly saving, as intended by the scripture, which speaks of believing to the saving of the soul, which consists in receiving of him, and resting on him for salvation, as hoping that he hath died for us, inasmuch as he hath given us that temper and disposition of soul, which is contained in that character which is given of those for whom Christ died.

(2.) We must farther distinguish between God’s commanding all that sit under the sound of the gospel to believe in Christ; and his giving them ground to expect salvation, before 337they believe in him. Faith and repentance may be asserted to be duties incumbent on all, and demanded of them, when, at the same time, it doth not follow that all are given to expect salvation, upon the bare declaration that they are so. Accordingly the command and encouragement is to be considered in this order; first, as it respects our obligation to believe; and then, as it respects our hope of salvation; and neither the former nor the latter of these does, in the least, infer that God intended to save all mankind, or gave them ground to expect salvation, who do not believe in Christ.

(3.) As to what is farther suggested, concerning salvation’s being promised on such conditions, as are known, both by God and man, to be impossible, the only answer that need be given to this, is, that though with men this is impossible, yet with God all things are possible, Matt. xix. 26. When we consider faith and repentance, as conditions connected with salvation, or as evincing our right to claim an interest in Christ, and that salvation, which is purchased by him, in which sense, as was before observed, we do not oppose their being called conditions thereof, by those who are tenacious of that mode of speaking;^[180] and we do not call them impossible conditions, any otherwise than as they are so, without the powerful energy of the Holy Spirit; we cannot think that our asserting, that it is impossible that all mankind should thus repent and believe, is a doctrine contrary to scripture, which gives us ground to conclude, that all men shall not be saved, and consequently that all shall not believe to the saving of the soul. And, when we consider the impossibility thereof, we do not suppose that God has given all mankind ground to expect this saving faith, upon which the blasphemous suggestion, relating to his deluding men, is founded; it is enough for us to say, that God has not told any one, who attends on his ordinances, in hope of obtaining this grace, that he will not give him faith; and more than this need not be desired by persons to induce them to perform this duty, while praying and waiting for the happy event thereof, to wit, our obtaining these graces, and so being enabled to conclude that Christ has died for us.

4. If all the absurdities before mentioned will not take place to overthrow the doctrine of particular redemption, there is another argument, which they, who oppose it, conclude to be unanswerable, namely, that it does not conduce so much to advance the grace of God, as to assert that Christ died for all men, inasmuch as more are included herein, as the objects of divine favour, therefore God is hereby more glorified.

To this it may be replied, that it does not tend to advance the divine perfections, to suppose that God designed to save any 338that shall perish, for that would be to argue, as has been before considered, that the purpose of God, with respect to the salvation of many, is frustrated. But, since the stress of the argument is laid on the display of the glory of divine grace; that does not so much consist in the extent of the favour, with respect to a greater number of persons, as it does in its being free and undeserved, and tending, for this reason, to lay the highest obligation on those who are concerned herein, which is the most known sense of the word grace.

But inasmuch as it will be objected, that this is only a criticism, respecting the sense of a word, it may be farther replied to it, that if the grace, or goodness of God, be more magnified by universal, than particular redemption, as including more, who are the objects thereof, the same method of reasoning would hold good, and they might as well attempt to prove, that there must be an universal salvation of mankind; for that would be a greater display of divine goodness, than for God only to save a few; and it would be yet more eminently displayed, had he not only saved all mankind, but fallen angels. Shall the goodness of God be pretended to be reflected on, because he does not extend it to all that might have been the objects thereof, had he pleased? Has he not a right to do what he will with his own? And may not his favour be communicated in a discriminating way, whereby it will be more advanced and adored, by those who are the objects thereof, without our taking occasion from thence to reply against him, or say, what dost thou?

And to this it may be added, that they, who make use of this method of reasoning, ought to consider that it tends as much to militate against the doctrine they maintain, namely, that God hath put all mankind into a salvable state, or that Christ, by his death, procured a possibility of salvation for all; which, according to their argument, is not so great a display of the divine goodness, as though God had actually saved all mankind, which he might have done; for he might have given repentance and remission of sins to all, as well as sent his Son to die for all; therefore, upon this head of argument, universal redemption cannot be defended, without asserting universal salvation. Thus concerning those absurdities which are pretended to be fastened on the doctrine of particular redemption; we proceed to consider the last and principal argument that is generally brought against it, namely,

5. That it is contrary to the express words of scripture; and some speak with so much assurance, as though there were not one word in scripture, intimating, that our Lord died only for a few, or only for the elect;^[181] though others will own, that there 339are some scriptures that assert particular redemption, but that these are but few; and therefore the doctrine of universal redemption must be aquiesced in, as being maintained by a far greater number of scriptures: but, in answer to this, let it be considered, that it is not the number of scriptures, brought in defence of either side of the question, that will give any great advantage to the cause they maintain, unless it could be made appear that they understood them in the true and genuine sense of the Holy Ghost therein: but this is not to be passed over, without a farther enquiry into the sense thereof, which we shall do, and endeavour to prove that it does not overthrow the doctrine we have been maintaining, how much soever the mode of expression may seem to oppose it; and, in order hereunto, we shall first consider in what sense all, all men, the world, all the world, and such-like words are taken in scripture, as well as in common modes of speaking, in those matters that do not immediately relate to the subject of universal redemption; and then we may, without much difficulty, apply the same limitations to the like manner of speaking, which we find in those scriptures which are brought for the proof of universal redemption. Here we are to enquire into the meaning of those words that are used, which seem to denote the universality of the subject spoken of, when nothing less is intended thereby, in various instances, which have no immediate reference to the doctrine of redemption. And,

(1.) As to the word all. It is certain, that it is often used when every individual is not intended thereby: thus we read in Exod. ix. 6. that all the cattle of Egypt died, when the plague of murrain was inflicted on the beasts; whereas it is said, in the following words, that none of the cattle of the children of Israel died; and, from ver. 3. it appears that none of the Egyptians’ cattle died, save those in the field; and it is plain, that there was a great number of cattle that died not, which were reserved to be cut off by a following plague, viz. that of hail, in ver. 19. Moreover, it is said, in ver. 25. that the hail smote every herb of the field, and brake every tree of the field; yet we read, in chap. x. 5. of the locusts eating the residue of that which escaped, and remained unto them from the hail.

Again, we read, in Exod. xxxii. 3. that all the people brake off the golden ear-rings which were in their ears, of which Aaron made the calf, which they worshipped; whereas it is not probable that all wore ear-rings; and it is certain, that all did not join with them, who committed idolatry herein; for the apostle intimates as much, when he speaks of some of them as being idolaters, who sat down to eat and drink, and rose up to play, 1 Cor. x. 7. And some conclude, that those of the tribe of Levi, who gathered themselves unto Moses, and joined with 340him in executing the vengeance of God on the idolaters, are said to be on the Lord’s side; not barely because they repented of their idolatry, but because they did not join with the rest in it; and, if this be the sense of the text, yet it does not appear that they were all exempted from the charge of idolatry, though it be said, that all the sons of Levi were gathered to him; for we read, in ver. 29. of every man’s slaying his son, and his brother; and, in Deut. xxxiii. 9. it is said, on this occasion, that they did not know their fathers, nor their children, that is, they did not spare them; therefore some of that, as well as the other tribes, joined in the idolatry, though they were all gathered to Moses, as being on the Lord’s side.

Again, we read, in Zeph. ii. 14. where the prophet speaks concerning God’s destroying Syria, and making Nineveh desolate, that all the beasts of the nations shall lodge in the upper lintels of it; by which he intends that those beasts, that generally lodge in the wilderness, or in places remote from cities, such as the cormorant and bittern, &c. should take up their residence in those places, which were formerly inhabited by the Ninevites; therefore all the beasts cannot be supposed to signify all that were in all parts of the world.

Again, the prophet Isaiah, in chap. ii. 2. when speaking of the multitude which should come to the mountain of the Lord’s house, which he expresses by all nations coming to it, explains what is meant by all nations coming to it, in the following verse, namely, that many people should say, Let us go up to the mountain of the Lord; and the prophet Micah, referring to the same thing, says, in chap. iv. 2. that many nations shall say, Let us go up to it, as containing a prediction of what was to be fulfilled in the gospel-day, in those that, out of various nations, adhered to the true religion.

Again, it is said, in 1 Chron. xiv. 17. that the fame of David went forth into all the lands, which cannot be meant of those which were far remote, but those that were round about Judea.

Moreover, it is said, in Matt. iii. 5, 6. that Jerusalem, and all Judea, and all the region round about Jordan, went out to John, and were baptized of him; which cannot be understood in any other sense, but that a great number of them went out to him for that purpose. And when it is said, in Matt. xxi. 26. that all men held John as a prophet, it is not to be supposed that the Scribes and Pharisees, and many others, who cast contempt on him, held him to be so; but that there were a great many who esteemed him as such. And when our Saviour says, in Matt. x. 22. Ye shall be hated of all men for my name’s sake, it is certain, that those that embraced Christianity are to be excluded out of their number who hated them. Again, when it is said, in Acts ii. 5. that there were dwelling at Jerusalem, 341Jews of every nation under heaven, it is not to be supposed that there were Jews residing in every nation, who resorted to Jerusalem; upon which occasion, a learned writer^[182] puts this question, Were there any who resorted there from England or Scotland?

Again, we read, in John iii. 26. that John’s disciples came to him, complaining, that Jesus baptized, and all men came unto him; by which nothing more is to be understood, but that many, among the Jews attended on his ministry, which were, by far, the smaller part of that nation. By these, and many other scriptures, that might be brought to the same purpose, it appears, that the word All sometimes denotes not every individual, but a part of mankind.

(2.) Let us now consider the sense in which we are to understand the world, or all the world; from whence it will appear, that only a small part of the world is intended thereby in many scriptures: thus the Pharisees said, upon the occasion of a number of the Jews following our Saviour, in John xi. 19. The world is gone after him. How small a part of the world was the Jewish nation? and how small a part of the Jewish nation attended on our Saviour’s ministry? yet this is called the world.

Again, it is said, in Luke ii. 1. There went out a decree from Augustus, that all the world should be taxed; by which nothing more is intended than those countries that were subject to the Roman empire; and, in Acts xvii. 26. it is said, that these that have turned the world upside down, are come hither also; which cannot be meant in any other sense, but those parts of the world where the apostles had exercised their ministry. And when the apostle tells the church, in Rom. i. 8. that their faith was spoken of throughout the whole world, he only means those other churches that were planted in several parts of the world. And, in Acts xi. 28. it is said, that Agabus signified, by the Spirit, that there should be a great dearth, throughout all the world; by which nothing is meant but all adjacent countries, which is to be taken in the same sense, as when it is said, in Gen. xli. 51. that all countries came into Egypt to buy corn, because the famine was so sore in all lands, that is, in the parts adjacent to Egypt: thus we have sufficient ground to conclude, that all men, the world, and all the world, is often taken for a small part of mankind.

But, that we may be a little more particular in considering the various limitations these words are subject to in scripture, as well as in our common modes of speaking, let it be observed,

1st, That sometimes nothing is intended by all men, but all sorts of men, without distinction of sex, nation, estate, quality, 342and condition, of men in the world: thus the apostle says, in 1 Cor. ix. 19. I made myself servant to all, that I might gain the more; this he explains in the following verses, as including men of all ranks and characters: To the Jews, I became a Jew; to them that were under the law, as under the law; to them that were without the law, as without law; to the weak, I became weak: I became all things to all men, that by any means I might gain some.

2dly, Sometimes the word All, or the world, is taken for the Gentiles, in opposition to the Jews; thus the apostle saith, in Rom. xi. 12. Now if the fall of them, viz. the Jews, be the riches of the world, that is, of the Gentiles, as he explains it in the following words; And the diminishing of them the riches of the Gentiles, how much more their fulness? and in ver. 32. he saith, God hath concluded all in unbelief, that he might have mercy upon all.^[183]

3dly, The world is sometimes taken for those who do not believe, in opposition to the church: thus it is said, in Rev. xiii. 3, 4. All the world wondered after the beast and they worshipped the dragon; which is farther explained, in ver. 8. where it is said, that all that dwell upon the earth shall worship him, whose names are not written in the book of life; and in 1 John v. 19. it is said, We know that we are of God, and the whole world lieth in wickedness, or, as some render it,^[184] in the wicked one, as being subject to Satan; but the church is exempted from that charge, notwithstanding the universality of this expression.

4thly, Sometimes the word All is limited by the nature of the thing spoken of, which is very easy to be understood, though not expressed: thus the apostle in Tit. ii. 9. exhorts servants to be obedient unto their own masters, and to please them well in all things; which must be certainly understood as intending all things just, and not contrary to the laws of God, or the civil laws of the land, in which they live.

5thly, The word All is often used, not only in scripture, but in our common modes of speaking, to signify only those, who are the objects of that thing, which is done for them, and then the emphasis is laid on the action, or the person that performs it; as when we say, all malefactors under a sentence of death, are to be pardoned by the king; we mean nothing else by it, but that all, who are pardoned, do receive their pardon from him; or when we say, that virtue renders all men happy, and vice miserable; we mean, that all who are virtuous are happy, and all who are vicious miserable; not that virtue, abstracted from the exercise thereof, makes any happy, or vice miserable; in which case, the word all is not taken for every individual person, but only for those who are either good or bad: and this 343is agreeable to the scripture-mode of speaking; as when it is said, in Prov. xxiii. 21. Drowsiness shall clothe a man, or every man, with rags; or sloth reduces all to poverty; not all mankind, but all who are addicted to this vice.

Moreover, it is said, in Psal. cxlv. 14. The Lord upholdeth all that fall, and raiseth up all those that be bowed down; which is not to be understood, as though God keeps all mankind from falling, or raises every individual person, that is bowed down, so as not to suffer him to sink under his burden; but that all who are upheld, or raised up, when bowed down, are made partakers of this privilege by the Lord alone.

Having shewn in what sense the word All, or all the world, is frequently used in scripture, when not applied to the doctrine of redemption; we shall now consider the application thereof unto it, whereby it may appear, that those scriptures, which are generally brought in defence of the doctrine of universal redemption, do not tend to support it, or overthrow the contrary doctrine that we are maintaining.

1. The first scripture, that is often referred to for that purpose, is 1 John ii. 2. in which it is said, concerning our Saviour, that he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. For the understanding of which, we must consider, that it is more than probable that the apostle writes this epistle to the converted Jews, scattered through various countries in Asia, as Peter is said to do, 1 Pet. i. 1. and James, James i. 1. for which reason they are called general epistles; as likewise this of John is, inasmuch as they are not addressed to particular churches among the Gentiles, converted to the faith, as most of the apostle Paul’s are. Now, it is plain, that, in the scripture but now mentioned, when these believing Jews are given to understand, that Christ is a propitiation for their sins, and not for their’s only, but for the sins of the whole world; the meaning is, not for their sins only, who were Jews, but for the sins of the believing Gentiles, or those who were converted by the ministry of the apostle Paul, who is called the apostle of the Gentiles. This has been before considered to be the meaning of the word world in many scriptures; and so the sense is, that the saving effects of Christ’s death redound to all who believe, throughout the world, whether Jews or Gentiles.

2. Another scripture generally brought to prove universal redemption, is, that in Heb. ii. 9. That he, to wit, Christ, by the grace of God, should taste death for every man. For the understanding of which, we must have recourse to the words immediately following, which are plainly an illustration thereof; accordingly they, for whom Christ tasted death, are styled many sons, who are to be brought to glory; and, in order thereunto, 344Christ, the Captain of their salvation, was made perfect through sufferings, which is an explication of his being crowned with glory and honour, for the suffering of death; and it plainly proves, that it was for these only that he tasted death, and that by every man, for whom he tasted it, is meant every one of his sons, or of those who are described, in ver. 11. as sanctified, and whom he is not ashamed to call brethren; and they are further styled, in ver. 13. The children whom God hath given him; so that this sense of the words being so agreeable to the context, which asserts the doctrine of particular redemption, it cannot reasonably be supposed that they are to be taken in a sense which has a tendency to overthrow it, or prove that Christ died equally and alike for all men.

3. Another scripture, brought for the same purpose, is 1 Cor. xv. 22. As in Adam all die, even so in Christ shall all be made alive. But let it be considered, that the apostle is not speaking directly concerning redemption in this text, but concerning the resurrection of the dead; and, if it be understood of a glorious resurrection unto eternal life, no one can suppose that every individual of mankind shall be made partaker of this blessing, which is also obvious, from what is said in the verse immediately following, where they who are said to be made alive in Christ, are described as such, whom he has a special propriety in, Christ the first fruits, afterward they that are Christ’s at his coming; and therefore the meaning is only this, that all of them, who shall be raised up in glory, shall obtain this privilege by Christ, whose resurrection was the first-fruits thereof.

I am sensible that the reason of the application of this scripture to prove universal redemption, is principally taken from the opposition that there seems to be between the death of all mankind in Adam, and the life which is obtained by Christ; and therefore they suppose, that the happiness, which we enjoy by him, is of equal extent with the misery we sustained by the fall of Adam: but, if this were the sense of the text, it must prove an universal salvation, and not barely the possibility thereof; since the apostle is speaking of a privilege that should be conferred in the end of time, and not of that which we enjoy under the gospel-dispensation; accordingly it does not, in the least, answer the end for which it is brought.

4. The next scripture, by which it is supposed that universal redemption may be defended, is that in Rom. v. 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 which scripture, let it be considered, that the blessing, which is said to extend to all, is no less than justification of life, and not merely a possibility of attaining salvation; and, in the foregoing verse, 345they, who are interested in this privilege, are said to receive abundance of grace, and of the gift of righteousness, and to reign in life by Jesus Christ. Now certainly this privilege is too great to be applied to the whole world; and, indeed, that which the apostle, in this verse, considers, as being upon all men unto justification of life, he explains, when he says, Many shall be made righteous; therefore this free gift, which came upon all men unto justification, intends nothing else, but that a select number, who are said to be many, or the whole multitude of those who do, or shall believe, shall be made righteous.

Object. If it be objected to this sense of the text, that there is an opposition between that judgment which came by the offence of one, to wit, Adam, upon all men, unto condemnation, and that righteousness, which came upon all men, unto justification; and therefore all men must be taken in the same sense in both parts of the verse, and consequently must be extended to all the world.

Answ. To this it may be replied, that it is not necessary, nor reasonable, to suppose, that these terms of opposition have any respect to the universal extent of condemnation and justification; for the apostle’s design is not to compare the number of those who shall be justified, with that of those who were condemned by the fall of Adam; but to compare the two heads together, Adam and Christ, and to shew, that as we are liable to condemnation by the one, so we obtain the gift of righteousness by the other; which is plainly the apostle’s method of reasoning, agreeable to the whole scope of the chapter, as may easily be observed, by those who compare these words with several foregoing verses.

5. There is another scripture brought to prove universal redemption, in 2 Cor. v. 14, 15. The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; by which it is supposed, that the apostle is here proving that all mankind are dead in sin, and that the medium by which he proves it, is Christ’s dying for all men; so that the remedy is as extensive as the disease, and therefore that this is an undeniable proof of universal redemption.

But this is not a true representation of the apostle’s method of reasoning; for he designs not to prove that all were dead in sin, but to it. That this may appear, let us consider the connexion of this text with what goes before. The apostle speaks of them, in the foregoing verses, as having assurance of their future salvation, and as groaning to be clothed upon with their house, which is from heaven; and as having the first fruits of the Spirit, and says that the apostles were made manifest in their consciences, that is, they had something in their own consciences that evinced the success of their ministry to them, 346upon which account they had occasion to glory on their behalf; all which expressions denote them to have been in a converted state. And the apostle adds, in ver. 13. Whether we be beside ourselves, or whether we be sober, that is, whether we have a greater or less degree of fervency in preaching the gospel, it is for God, that is for his glory, and for your sakes; for the love of Christ, that is, either his love to us, or our love to him, constraineth us hereunto; because we thus judge, that if one, namely, Christ, died for all, that is, for you all, then were all dead, or you all are dead, that is, not dead in sin, but you are made partakers of that communion which believers have with Christ in his death, whereby they are said to be dead unto sin, and unto the world; and the result hereof is, that they are obliged to live not to themselves but to Christ. This seems more agreeable to the design of the apostle, than to suppose that he intends only to prove the fall of man, from his being recovered by Christ, since there is no appearance of any argument to the like purpose, in any other part of the apostle’s writings; whereas our being dead to sin, as the consequence of Christ’s death, is what he often mentions, and, indeed, it seems to be one of his peculiar phrases: thus he speaks of believers, as being dead to sin, Rom. vi. 2. and dead with Christ, ver. 8. and elsewhere he says, You are dead, Col. iii. 3. that is, you have communion with Christ, in his death, or are dead unto sin; and the apostle speaks of their being dead with Christ from the rudiments of the world, chap. ii. 20. that is, if you have communion with Christ, in his death, you are obliged not to observe the ceremonial law, which is called the rudiments of the world; and, in several other places, he speaks of believers being crucified, dead, buried, and risen, from the dead, as having communion with Christ therein, or being made partakers of those benefits which he procured thereby. If, therefore, this be the apostle’s frequent method of speaking, why may not we suppose, that in this verse, under our present consideration, he argues, that because Christ died for them all, therefore they were, or they are all dead;^[185] And, being thus dead, they are obliged, as he observes in the following verse, not to live to themselves, but to Christ that died for them, and thereby procured this privilege, which they are made partakers of. If this sense of the text be but allowed to be equally probable with the other, it will so far weaken the force thereof, as that it will not appear, from this scripture, that Christ died for all men.

6. Universal redemption is attempted to be proved, from 347John iii. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life: But, if we understand the world, as taken for the Gentiles, as it is oftentimes in scripture, then the sense of the text seems to be this, which is not inconsistent with special redemption, namely, that the love of God, which was expressed in sending his Son to die for those whom he designed hereby to redeem, is of a much larger extent, as to the objects thereof, than it was in former ages; for it includes in it not only those who believe among the Jews, but whosoever believes in him, throughout the world; not that their believing in him is the foundation, or cause, but the effect of his love, and is to be considered as the character of the persons, who are the objects thereof. In this sense, we are also to understand another scripture, in John i. 29. Behold the Lamb of God which taketh away the sin of the world, that is, of all those whose sins are expiated hereby, throughout the whole world.

7. The doctrine of universal redemption is farther maintained, from our Saviour’s words, in John vi. 33. The bread of God is he that cometh down from heaven, and giveth life unto the world; which is explained in ver. 51. I am the living bread, which came down from heaven; if any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, which I will give for the life of the world: But it does not appear, that Christ hereby intends that his death was a price of redemption paid for all mankind; for he speaks of the application of redemption, which is expressed by his giving life, and not barely of his procuring a possibility of its being attained; and they, to whom he gives this privilege, are described as applying it to themselves, by faith, which is doubtless, the meaning of that metaphorical expression, whereby persons are said to eat of this bread, or his flesh; so that the meaning of this scripture is, that the death of Christ is appointed, as the great means whereby all men, throughout the whole world, who apply it by faith, should attain eternal life: But this cannot be said of all, without exemption; and therefore it does not from hence appear, that Christ’s death was designed to procure life for the world.

8. There is another scripture, brought to the same purpose, in Matt. xviii. 11. The Son of man is come to save that which is lost, that is, as they suppose, all that were lost; and consequently, since the whole world was brought into a lost state by the fall, Christ came to save them. The whole stress of this argument is laid on the sense that they give of the Greek word^[186], which we render, that which was lost, whereby they understand every one that was lost; whereas it only denotes, that salvation 348supposes them, that have an interest in it, to have been in a lost state. And, indeed, the text does not seem immediately to respect the purchase of redemption, or salvation, by Christ’s shedding his blood, as a Priest, but the application thereof, in effectually calling, and thereby saving lost sinners. This is illustrated by the parable of the lost sheep, (in the following words,) which the shepherd brings back to the fold, upon which occasion he says, that it is not the will of your Father which is in heaven, that one of these little ones should perish. And this farther appears, from our Saviour’s using the same mode of speaking, with this addition, that he came to seek, as well as to save, Luke xix. 9, 10. them, upon the occasion of his converting Zaccheus, and telling him, that salvation was come to his house. And this agrees well with that prediction relating to Christ’s executing his Prophetical office, in the salvation of his people, as being their Shepherd; in which he is represented, as saying, I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick, Ezek. xxxiv. 16. Moreover, the parable of the lost sheep, which Christ recovered, appears by its connexion with the foregoing verses, to have a particular respect to those little, or humble ones, that believe in him, who went astray, by reason of some offences that were cast in their way; and therefore, when he had denounced a threatening against those who should offend any of them, and cautioned the world that they should not do this, by despising them, Matt, xviii. 6, 10. he supposes this treatment would cause some of them to go astray; upon which he says, that one of his ends of coming into the world, was to seek, to save, and to recover them.

9. Universal redemption is farther argued, from the universality of divine grace; and accordingly that text is often referred to, in Tit. ii. 11. The grace of God that bringeth salvation, hath appeared to all men: But this seems very remote from the sense of the Holy Ghost, in these words; for by the grace of God is meant the gospel, that brings the glad tidings of salvation; and its appearing to all men, signifies being preached to the Gentiles: or suppose, by the grace of God, we understand the display of his grace in the work of redemption, it is not said, that it was designed for, or applied to all men, but only that the publication thereof is more general than it had formerly been. And when the apostle, in ver. 14. speaks more particularly concerning redemption, he alters his mode of expression, and considers it, with its just limitation, with respect to the objects thereof, viz. that he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. We shall add but one 349scripture more, which is brought in defence of universal redemption, viz.

10. That in which the apostle speaks of God, in 1 Tim. iv. 10. as the Saviour of all men, especially of those that believe; wherein universal redemption is not asserted in the same sense in which they maintain it, viz. that God hath brought all men into a salvable state, so that they may be saved if they will: But the meaning of this scripture is, that God is the Saviour of all men, that is, his common bounty extends itself to all, as the Psalmist observes, The Lord is good to all, and his tender mercies are over all his works, Psal. cxlv. 9. but he is more especially the Saviour of them that believe, inasmuch as they are interested in the special benefits purchased by his redemption, who are said to be saved in the Lord with an everlasting salvation, Isa. xlv. 17.

There are several other scriptures brought to prove universal redemption, as when it is said, that God will have all men to be saved, and come to the knowledge of the truth, 1 Tim. ii. 4. and, The Lord is not willing that any should perish, but that all should come to repentance, 2 Pet. iii. 9. which have been before considered^[187]; and therefore we pass them over at present, and some other scriptures, from whence it is argued, that Christ died for all, because he died for some that shall perish, as when the apostle speaks of some false teachers, who deny the Lord that bought them, 2 Pet. ii. 1. and another, Destroy not him with thy meat, for whom Christ died, Rom. xiv. 15. and that in which the apostle speaks of a person who counted the blood of the covenant wherewith he was sanctified an unholy thing, Heb. x. 29. and some other scriptures to the like purpose, the consideration whereof I shall refer to a following answer^[188], in which the doctrine of the saints’ perseverance is defended.^[189]

350Thus concerning the first branch of Christ’s Priestly office, consisting in his offering himself a sacrifice, without spot, to God, and the persons for whom this was done. We should 351now proceed to consider the second branch thereof, consisting in his making continual intercession for them, for whom he offered up himself: But, this being particularly insisted on in a following answer^[190], we shall pass it over at present, and proceed to consider the execution of his Kingly office.