Arguments Against the Universality of Redemption: The Two First, from the Nature of the Covenant

Arguments against the universality of redemption.

The two first; from the nature of the covenant, and the dispensation thereof.:

ARGUMENT I.

Tue first argument may be taken from the nature of the covenant of grace; which was established, ratified and confirmed, in and by the death of Christ. That was the — Pasharnertt whereof. he was the Testator, which was ratified in his death, aad whence his blood is called the blood of the New Testament, Matth. xxvi. 28. neither ean any effects thereof be extended beyond the compass of this covenant: but now, this covenant was not made universally with all, but particularly only with some: and therefore, those alone were intended, in the benefits of the ‘ death of Christ.

The assumption appears, from the nature of the covenant itself; described clearly, Jerem. xxxi. 31. 32. I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made.with their Fathers, in the day that I took them by the hand, to bring them out of the land of Egypt, (which my covenant they brake, although I was an husband unto them, saith the Lord.) And Hebrews viii. 9, 10, 11. Not according to the covenant that I made with their fathers, in the. day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord: for this is the covenant that I will make with the house of Israel after those days, (saith the Lord); I will my laws into their mind, and write them in their

earts; and I will be to them a God, and they shall be to me a people: and they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for all shall know me, from the least to the greatest. Wherein the condition of the covenant is not said to be required, but it is absolutely promised; I will put my laws into,their mind, and write them in their hearts, And this is the main difference between the old covenant of works, and the new one of grace: that in that, the Lord did only require the fulfilling of the condition prescribed; but in this, he promiseth to effect it ‘in them himself, with whom the covenant is made.. And without this spiritual efficacy, the truth is, the new covenant would be as weak and unprofitable for the end of a covenant, (the bringing of us and binding of us to God,) as the old. For in what consisted the weakness and unprofitableness of the old covenant, for which God in his mercy abolished it? was it not in this; because, by reason of Sin, we were no way able to fulfil the condition thereof, Do this and live; otherways the connexion is still true, that he that doth these things shall live. And are we, of ourselves, any way more able to fulfil the condition of the new covenant? is it not as easy for a man, by his own strength, tu fulfil the whole law, as to repent, and savingly believe the promise of the gospel? This then is one main difference of these two covenants; that the Lord did, in the old, only require the condition: but in the: new, he will also effect it in all the federates, to whom this covenant is extended. And if the Lord should only exact obedience required in the covenant of us, and not work and effect it also in us, the new covenant would be a show, to increase our misery, and not a serious imparting and communicating of grace and mercy. If then this be the nature of the New Testament, (as appears from the very words of it, and might abundantly be proved;) that the condition of the covenant shall certainly, by free grace, be wrought and accomplished in all that are taken into covenant: then no moreare in this covenant, than in whom those conditions of it are ef-. fected. b But thus, as is apparent, it is not with all; for all men have not faith, it is of the elect of God: therefore it is not ’ made with alJ, nor is the compass thereof to be extended beyond the remnant that are according to election. Yea,.

Chap. I. Universal Redemption. “TS

every blessing of the new covenant, being certainly common, and to be communicated to all the covenantees, either faith is none of them, or all must have it, if the covenant itself be general. But some may say, that it is true God promiseth to write his law in our hearts, and put his fear in our inward parts: but it is upon condition. Give me that condition, and I will yield the cause, Is‘it, if they do believe? nothing else can be imagined: that is, if they have the law written in their hearts, as every one that believes hath, then God promiseth to write his law in their hearts: is this probable, friends? is it likely? I cannot then be persuaded, that God hath made a covenant of grace with all; especially those who never heard a-word of covenant, grace, or condition of it; much less’ received grace for the fulfilling of the condition, without which the ‘whole would be altogether unprofitable and useless. The covenant is made with Adam, and he is acquainted with it, Gen. iii. 15, renewed with Noah, and not hidden from him: again established with Abraham, accompanied with a full and rich declaration of the chief promises of it, Gen. xil. which is most certain not to be effected towards all, as afterwards will appear. Yea that first distinction, between the seed of the woman and the seed of the serpent, Is enough to overthrow the pretended universality of the covenant of grace: for who dares affirm, that God entered into a covenant of grace with the seed of the serpent? Most apparent then it is, that the new covenant of grace, and the promises thereof, are all of them of distinguishing mercy; restrained to the people whom God did foreknow, and so not extended universally to all. Now, the blood of Jesus Christ’ being the blood of this covenant, and his oblation intended only for the procuresment.of the good things intended and promised thereby, (for he was the surety thereof, Hebrews vii. 22. and of that only;) it cannot be conceived to have respect unto all, or any, but only those that are intended in this covenant.

ARGUMENT It.: If the Lord intended that he should, and ‘he by his death,

did, procure pardon of sin and reconciliation. with God, Lie. for all and every one, to be actually enjoyed, upon condition that they do believe: then ought this good wil and intention of God, with this purchase in their behalf by Jesus Christ, to be made known to them by the word, that they might believe; for faith comes by hearing, and hearing by the word of God, Rom. x. 17. For if these things be not made known and revealed, to all and every one that is concerned in them, viz. to whom the Lord intends, and for whom he hath procured so great a good, then one of these things will follow: either that they may be saved without faith in, and the knowledge of Christ, (which they cannot have unless he be revealed to them,) which is false, and proved so: or else, that this good will of God, and this purchase made by Jesus Christ, is plainly in vain and frustrate, in respect of them, yea, a plain mocking of them, that will neither’ do them any good to help them out of misery, nor serve the justice of God to leave them inexcusable; for what blame can redound to them, for not embracing and well using a benefit which they never heard of in their lives? ~Doth it become the wisdom of God, to send Christ to die for men that they might be saved, and never cause these men to hear of any such thing, and yet to purpose and declare, that unless they do hear of it and believe. it, they shalt never be saved? What wise man would pay a ransom, for the delivery of those captives, which he is sure shall never come to the knowledge of any such payment made, and so- never be the better for it? Is it answerable to the goodness of God, to deal thus with his poor creatures? to hold out towards them all, in pretence, the most intense love imaginable, beyond all compare and illustration, as his love in sending his Son is set forth to be, and yet never let them know of any such thing, but in the end to damn them for not believing it? 1s it answerable to the love and kindness of Christ to us, to assign unto him, at his death, such a resolution as this: “I will now, by the oblation of myself, obtain for all and every one, peace and reconciliation with God, redemption and everlasting — salvation, eternal glory in the high heavens; even for all these poor miserable wretched worms, condemned caitiffs, that every hour ought to expect the sentence of condem-Chap. I. Universal Redemption. - 127

nation; and all these shall truly and really be communicated to them, if they will believe: but yet withal I will so order things, that innumerable souls shall never hear one word of all this that I have done for them, never be persuaded to believe, nor have the object of faith that is to be believed proposed to them: whereby they might indeed possibly partake of these things?”? Was this the mind and will, this the design and purpose, of our merciful high priest? God forbid. It is all one, as if a prince should say and proclaim, that whereas there be a number of captives held in sore bondage in such a place, and he hath a fuli treasure, he is resolved to redeem*them every one; so that every one of them shall come out of prison, that will thank him for his good will: and in the mean time never take care to let these poor captives know his mind and pleasure: and yet be fully assured, that unless he effect it himself, it will never be done: would not this be conceived a vain and ostentatious flourish, without any good ine tent indeed towards the poor captives? Or as if a physician should say, that he hath a medicine that will cure all diseases, and he intends to cure the diseases of all; but Jets but very few know his mind, or any thing of his medicine; and yet is assured that, without his relation and particular information, it will be known to very few: and shall he be supposed to desire, intend, or aim at the recovery of all? Now it is most clear, from the Scripture and experi- ‘ence of all ages, both under the old dispensation of the — covenant and the new, that innumerable men, whole nations, for a long season, are passed by in the declaration of this mystery: the Lord doth not procure, that it-shall by any means in the least measure be made out to all: they hear not so much asa rumour or report of any such thing. Under the Old Testament, in Judah was God known, and his name was great in Israel; in Salem was his tabernacle, and his dwelling place in Sion, Psalm lxxvi. 1,2. He showed his wore unto Jacob, and his judgments unto Israel; he hath not dealt so with any naetion, and as for his judgments they have not known them, exlvii. 19.20. Whence those appellations of the heathen, and imprecations also; as Jer. x. 25. Pour out thy fury

128 Arguments against Book IT.

upon the heathen that know thee not, and upon the families that call not on thy name: of whom you have a full description, Hph. ii. 12. Without Christ, aliens from the commonwealth of Israel, and strangers from the covenants of promise; having no hope, and without God in the world. And under the New Testament; though the. church have confirmed her cords and strengthened her stakes, and many nations are come.in to the mountain of the Lord; so many, as to be called, all people, all nations, yea the world, the whole world, in comparison of the small precinct of the church of the Jews; yet now also, Scripture and experience do make it clear, that many are passed by, yea millions of souls, that never hear a word of Christ nor reconciliation by him; of which we can give no other reason, but, even so, Father, for so it seemed good in thy sight, Matth.xi. 26. For the Scripture; ye have the Holy Ghost, expressly forbidding the apostles to go to sundry places with the word, but sending them another way, -4c/s xvi. 6, 7. 9, 10, answerable to the former dispensation in some particulars, wherein he suffered all nations to walk in their own ways, cts xiv. 16. And for experience; not to multiply particulars, do but ask any of our brethren who have been at any time in the Indies, and they will easily resolve you in the truth thereof.

The exceptions against this argument are poor and frivolous; which we reserve for a reply. In brief; how is it revealed to those thousands of the off-spring of infidels, whom the Lord cuts off in their infancy, that they may not pester the world, persecute his church, nor disturb human society? How to their parents; of whom Paul affirms, that by the works of God they might be led to. the knowledge of his eternal power and god head; but — that they should know any thing of redemption or a Redeemer, was utterly: impossible? if