Answer to the Second General Objection

Answer to the second general objection or argument for the universality of redemption.

- The second argument, wherewith our adversaries make no less flourish.than with the former, is raised from those places of Scripture, where there is mention made of all men and every man, in the business of redemption. With those bare and naked words, attended with swelling vain expressions of their own, they commonly rather proclaim a victory, than study how to prevail. Their argument needs not to be drawn to any head or form, seeing they pretend to plead from express words of Scripture: wherefore we shall only consider the several places by them in this kind usually produced; with such enforcements of their sense from them, as by the ablest of that persuasion have been used. The chief places insisted on are, 1 Zim. i 4, 6.0 2 Pet. in. 9.. Hed. .11.,9,-,2 Cor..y. 14. .15.,1.Cor. KV. 22. Rom. v.18.». ee

For the use and signification of the word allin Scripture, so much hath been said already by many, that it were needless for me to insist upon it: something also to this purpose, hath been. spoken before; and that abundantly sufficient to manifest, that no strength of argument can be taken from the word itself. Wherefore, I shall apply myself only to the examination of the particular places urged, and the objections from them raised.

I. The first and chief place is, 1 Tm. ii. 4, 6. God will have all men to be saved, and to. come unto the knowledge of the truth: Christ gave himself a ransom for all, to be testified in due time: hence they draw this argument, (Rem. acta synod.) viz. If God will have all men to be saved, then Christ died for all; but God will have all men to be saved, and come to the knowledge of the truth: there- fore Christ died for all men: Sree Bs

Answ. 1st. The whole strength of this argument lies in the ambiguity of the word all: which being of various significations, and to be interpreted suitably to the matter in hand, and the things and persons whereof it is spoken; the whole may be granted, or several propositions denied, according as the aceeptation of the word is enforced on us. That all or ald men, do not always comprehend all and every man that-were, are or shall be, may be made apparent by near five hundred instances from the Scripture. Taking then ald and all men, distributively for some of all sorts, we grant the whole: taking them collectively for all of all sorts, we deny the minor, viz. that God will have them all to be saved. ‘To make our denial of this appear to be an evident truth, and agreeable to the mind of: the Holy Ghost in this place, two things must be considered, viz. what is that will of God here mentionec, whereby he willeth»all to be saved; and who are the all, of whom the apostle is in this place treating.:

1. The will of God is usually distinguished into his will intending, and his will commanding: or rather that word is used in reference unto God, in this two-fold notion, viz. for his purpose, what he will do; and for his approbation of what we do, with his command thereof. Let now our opposers take their option, in whether signification the will of God shall be here’ understood, or how he willeth the salvation of all. i‘ ‘kee

(1.) If they say he doth ‘it, voluntate signi, with his will commanding, requiring, approving, then the sense of the words is‘this: God commandeth all men to use the means whereby they may obtain the end, or salvation, the performance whereof is acceptable to God, in any or all; and so it is the same With that of the apostle in anoiher place, God commandeth all men every where to repent. Now if this be the way whereby God willeth the salvation of all, here mentioned, then certainly those all can possibly be no more, than to whom he granteth and revealeth the means of grace: which are indeed a great many, but yet not the one hundredth part of the posterity of Adam. Besides, taking God’s willing the salvation of men in this sense, we deny the sequel of the first proposition, viz. that Christ died for as many, as God thus willeth should be saved. ‘The foundation of God’s command unto men, to use the means granted them, is not Christ’s — dying for them in particular, but-the connexion which — himself by his decree hath fixed between these two things, faith and salvation: the death of Christ being abundantly sufficient, for the holding out of that connexion unto all; there being enough in it, to save all believers.

(2.) If the will of God, be taken for his efficacious will, pe will of his purpose and good pleasure: (as truly tome — it seems exceedingly evident, that this is here intended, because the will of God is made the ground and bottom of our supplications; as if in these our prayers, we should say only, thy will be done, which is to have them all to be saved: now we have a promise to receive of God, whatsoever we ask according to his will, 1 John ili: 22. and v.14. and therefore this will of God, which is here proposed as the ground of our prayers, must needs be his effectual or rather efficacious will, which is always accomplished) if it be, I say, thus taken, then certainly it must be fulfilled, and all those saved, whom he would have saved; for whatsoever God ean do, and will do, that shall certainly come to pass and be effected. That. God can ‘save all, (not considering his decree) none doubts; and that he will save all, is here affirmed; therefore if these all here, be all and every one, all and every one shall certainly be saved: for who hath resisted his will?, Rom. ix. 19. He hath done whatsoever he pleased, Psal. exv. 3. He doth according to his will, in the army of heaven, and among the inhabitants of the earth, Dan. iv..35. If all then here, be to be understood of all men universally, one of these two things must of necessity follow; either that God faileth of his purpose and intention, or else that all men universally shall be saved; which puts us upon the second thing, considerable in the words, viz.

2, Who are meant by all men, in this place. By all men, the apostle here intendeth all sorts of men indefinitely living under the gospel, or in these latter times under the enlarged dispensation of the means of grace. That men of these times only, are intended, is the acknowledgment of Arminius himself, treating ‘with Perkins about this place The scope of the apostle, treating -of the amplitude, enlargement and extent of grace, in the outward administration thereof under the gospel, will not suffer it to be denied. ‘This he lays down as a foundation of our praying for all; because the means of grace, and the habitation of the church, are now no longer confined to the narrow bounds of one nation, but promiscuously and indefinitely extended unto all people, tongues and languages; and to all sorts of men amongst them, high and low, rich and poor, one with another. We say then that by the words, all men, are here intended, only of all sorts of men, suitable to the purpose of the apostle, which was to show that all external difference between the sons of men is now taken away: which, ex abundanti, we further confirm by these following reasons, viz.

(1.) The word. all, being in the Scripture most commonly used in this sense, (that is for many of all sorts) and there being nothing in the subject matter of which it is here affirmed, that should in the least measure impel to another acceptation of the word, especially for an universal collection of every individual; we hold it safe, tocleave

to the most usual sense and meaning of it. Thus our Saviour “is said to cure all diseases; and the Pharisees to tithe nav r¢zavorv, every herb, Luke xi. 42.

(2) Paul himself plainly leadeth us to this interpreta: tion of it: for after he hath enjoined us to pray for all, because the-Lord will have all to be saved; he expressly intimates, that by all men he understandeth. men of all sorts,

ranks, conditions, and orders; by distributing those ail in-,

to several kinds, expressly mentioning some of them, as kings and all in authority: Not unlike that expression we have, Jer. xxix. 1, 2... Nebuchadnezzar carried away all the people captive to Babylon; Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters and the smiths: where all the people, is interpreted to be some of all sorts; by a distribution of them into the several orders, cases and condistions whereof they were. No otherwise doth the apostle interpret the all men by him mentioned; in giving us the names of some of those orders and conditions whom he intendeth: pray for all men, (saith he) that is all sorts of men, as magistrates, all that are in authority: the time being now come, wherein, without such distinctions as formerly have been observed, the Lord will save some of all -

sorts and nations..

w eo (3) We are bound to pray for all, whom God would

oe eee er ee Sn. ee et ee i ee Sa a ee oe eee am ia el ee ee ae Have’ to be saved’; now we ought not to! pray for all and every one, as knowing that. some are reprobates, and sin unto death; concerning whom, we have’an express caution not to pray for them,

(4) All shall be’ saved; whom God wie have to be saved; this we dare not deny; for who hath resisted’ his will?” Seeing then it is most certain, that all shall not be saved, (for-some shall stand on the left hand;) it cannot be, that the univer sality of men should’ be intended in this

lace.

: ‘(5.) God would have no more to be saved, than he bse have come to the knowledge of the trith; these two things are of equal latitude, and conjoined in the text: but it is not the will of the Lord, that-all and every one in all ages, should come to the khowledge of the truth. Of old, he’showed -his word unto Jacob, his statutes and his judgments unto Israel; he hath not dealt so with any naetion, and, as for his judgements, they have not known them, Psal. exlvii.-1.9, 20. If he would have them all come to the knowledge of the truth, why did he show his word to some, and not to others, without which they could not attain thereunto? He suffered all nations in former ages to walk in their own ways, -Zcfs xiv. 16. and. winked at the times of this.ignorance, 2efs xvii. 30. hiding the mystery of salvation from those former ages, Col. i. 26. And he continues the same dispensation, even until this day, in respect of some; and that because, so it seemed good in his sight, Matth. xi. 25, 26. It is then evident, that God doth not will, that all and every one in the world, of all ages and times, should come to the knowledge of the truth; but only all sorts of men without difference: and therefore they only are here intended.

‘These, and the like reasons, which compel us to understand by all men, ver. ‘4. whom God would have to be saved, men of all sorts; do also prevail, for the same acceptation of the word all, ver. 6. where Christ is said to give himself a ransom for all Whereunto you may also add also all those reasons whereby we before declared, that it is of absolute necessity and just equity, that all they: for whom a ransom was paid, should have a part and portion in that ransom; and, if that be accepted as’ sufficient, be set at liberty: paying and accepting of a ransom, ‘intimate a commutation, and setting free of all them for whom the ransom is paid and accepted. By all, then, can none be understood but the redeemed, the ransomed ones of Jesus Christ; such, as for him ae by virtue. of the price of his blood, are vindicated into the glorious liberty of the children of God: which as some of all sorts are expressly said to be, Rev. v. 9. (which place is interpretative of this;) so, that all in the world universally are so, 1s confessedly false.

2dly, Having thus made evident the meaning of the

words, our answer to the objection (whose strength is a mere fallacy from the ambiguous sense of the. wor rd all) is easy and facile. For if by all men, you mean the all in the text, that is, all sorts of men, we grant the whole, viz, that Christ died. for all; but if by .all men, you mean all universally, we absolutely deny the minor or assumption; having sufficiently peeved that there is no such all in the text. The enforcing of an objection from this place, .T. M. in his universality of grace, makes the subject of one whole chapter. It is also one of the two places, which he lays for the bottom and foundation of the whole building, and whereunto, at a dead lift, he always retires. Wherefore I thought to have prose Be ed that chapter of his, at large, but upon second considerations, have laid aside that resolution; and that for three reasons, viz.;

1. Because I desired not actum agere, to do that which hath already been done: especially “the thing itself being such, as scarce deserveth to be meddled with at all. Now much about the time that I was proceeding in this particular, the learned work of Mr. Rutherford, about the death of Christ and the drawing of sinners thereby, came to my hand; wherein he hath fully answered ‘that chapter of Mr. M’s. book, whither I remit the reader.

2. I find that he hath not once attempted to meddle with any of those. reasons and arguments, whereby we confirm. our answer. to the objection from the place; and prove undeniably, that by all men is meant only men of all sorts.

3. Because, potting aside those bare naked assertions of

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es ws vues eS his own, whereby he seeks to strengthen his argument from an interpretation of this place; the residue wherewith he flourisheth, is a poor fallacy running through the whole: the strength of all his arguments consisting in this, that by all we are to pray for, are not meant only all who are (at present) believers: which as no man in his right wits will affirm; so that he will conclude from thence, that because they are not only all present believers, therefore they are all the individuals of mankind, is not to be esteemed very sober. Proceed we then to the next place urged for the general ransom, from the word add; Wich is, °°”. a

Il. 2 Pet. ii. 9. The Lord is long-suffering to us-ward not willing that any should perish, but that all should

come to repentance The will of God (say some) for the

salvation of all, is here set down both negatively, that he would not have any perish; and positively, that he would have all come to repentance. “Now seeing there is no coming to repentance, nor escaping destruction, but only by the blood of Christ, it is manifest, that that blood was shed for ald.:

finsw. Many words need not be spent in answer to this objection, wrested from the misunderstanding, and palpable corrupting of the sense of these words of the apostle. That indefinite: and general expressions are to be interpreted in an answerable proportion to the things whereof they are affirmed, is a rule in the opening of the Seripture. See then of whom the apostle is here speaking? The Lord (saith he) is long-suffering to us-ward, not willing that any should perish: will not common sense teach us, that (ws) is to be repeated-in both the following clauses, to make them up complete and full? viz. not willing that any of ws should perish, but that all of ws should come to repentance? Now who are these of whom the apostle speaks, to whom he writes? such as had received zreat and precious promises, chap. 1. 4. whom he calls beloved, chap. ili. 1. whom he opposeth to the scoffers of the last days, verse 3. to whom the Lord hath respect in the disposal of these days, who are said to be elect, Matt. xxiv. 22. Now truly to argue, that because God would ave none of those to perish but all of them to come to repentance, therefore he hath the same will and mind towards all and every one in the world, (even those to whom he never makes known his will, nor ever calls to repentance, and never once hear of his way of salvation;) comes not much short of extreme madness and folly. Neither is it of any weight to the contrary, that they were not all elect to whom Peter wrote: for in the judgment of charity he esteemed them so, desiring them to give diligence to make their calling and election sure, chap. i. 10. even as he expressly calleth those to whom he wrote his former epistle, elect, chap. i. 2. and a chosen generation, as well as a purchased people, chap. 11. 9.

I shall not need to add any thing, concerning the contradictions and inextricable difficulties wherewith the opposite interpretation is accompanied: (as, that God should will such to come to repentance, whom he cuts off in their infancy out of the covenant; such as he hateth from eternity, from whom he hideth the means of grace; to whom he will not give repentance, and.yet knoweth that it is utterly impossible they should have it without his bestowing.) The text is clear, that it is all, and only the elect, whom he would not have to perish. A place supposed parallel to this, we have in Eze&. xviii. 23, 32. which shall be afterwards considered. ‘The next is: - wae

III. Hed. ii. 9. That he, by the grace of God, should taste death for every man. |;

Obser. That into movrss for every one, is here used for inep navear for all, by an enallage of the number, is by all acknowledged. The whole question is, who these al, are; whether all men universally, or only all those of whom the apostle there treateth.. That this expression every man, commonly in the Scripture used to signify men under some restriction, cannot be denied. So in that of the apostle, warning every man and teaching every man, Col. 7, 28. that is, all those to whom he preached the gospel, of whom he is there speaking: also the manifestation of the Spirit is given to every man to profit withal, 1 Cor. xii. 7. viz. to all and every one of those, who were endued with the gifts there mentioned; whether in the church at Corinth, or elsewhere. The present place I have frequently met withal, produced im the behalf of universal e272 Objections particularly answered, Book IV.

redemption; but never once had the happiness to find any endeavour to prove from the text, or any other way, that all here, is to be taken for all and every one; although they cannot but know, that the usual acceptation of the word is against their purpose. Mr. M. spends a whole chapter about this place, which I seriously considered, to see if I could pick out any. thing which might seem in the least measure to tend that way, viz. to the proving that all and every one, are in that place by the apostle intended; but concerning any such endeavour you have deep silence; so that with abundance of smooth words, he doth nothing in that chapter but humbly and heartily beg the thing in question, unto which his petition, though he be exceeding earnest, we cannot consent; and that because of these following reasons, ViZ. y

Ist, To taste death, being to drink out the cup due to sinners; certainly for whomsoever our Saviour did taste of it, he left not one drop for them to drink after him; he tasted. or underwent death in their stead; that the cup might pass from them, which passed not: from him. Now the cup of death passeth only from the elect, from believers; for whomsoever our Saviour tasted death, he swallowed it up unto victory.

2dly, We see an evident appearing cause that should move the apostle here, to call:those for whom Christ died all, viz. because he wrote to the Hebrews; who were deeply tainted with an erroneous persuasion, that all the benefits purchased by the Messiah, belonged alone to men of their nation excluding all eahgr a:; to root out. which pernicious opinion, it behoved the apostle to mention the extent of free grace under the gospel, and.to hold out an universality of God’s elect throughout the world.

3dly, The present. description of the a@d/, for whom Christ tasted death by the grace of God, will not. suit to all and every one; or any but only the elect of God ;. for verse 10. they are called, many sons to be brought ‘unto glory, verse 11. those that-are sanctified, his brethren 5 verse 13. the children which God hath given him, verse 15. those that are. delivered from the bond age of death none of which can be affirmed of them, who are born, live and. die the children of the wicked one. Christ is

Chap. IV. nd places of Scripture opened. 273

not a Captain of salvation, as he is here styled, to any but them that obey him, Hed. v. 9. righteousness coming by him, unto all, and upon all that believe, Rom. iii. 22.

For these and the like reasons, we cannot be induced to hearken to our adversary’s petition, being fully persuaded that by every one here, is meant all and only God’s elect, in whose stead Christ, by the grace of God,

tasted death.

IV. Another place is 2 Cor. v. 14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that«he died for all, that they eehieh live should not henceforth live unto themselves, but unto him which died forithem. Here, say they, verse 14.. you have two alls, which must be both of an equal extent; if all were dead, then Christ died for all: that is, for as many as were dead. - Again, he died for all that must live unto him; but that is the duty of every one in the world; and thérefure he died for them all. ° Further, that all are all individuals, is clear from verse 10. where they are affirmed to,be all that must appear before the judgment seat of Christ; from which appearance, not any shall be exempted.:

“insw. 1st, Taking the words, as to this particular, in the sense of some of our adversaries; yet, it doth not appear from the texture of the apostle’s arguing, that the two alls of ver. 14. are of equal extent. He doth not say, that Christ died for all that were dead; but only, that all were dead whom Christ died for: which proves no more but this, that all they whom Christ died for, were dead; with that kind of death, of which he speaks. The extent of

the words. is to be taken from the first all, and not the latter,

The apostle affirms so many to be dead, as Christ died for; not that Christ died for so many as were dead. This the words plainly teach us; if he died for all, then were all dead, that is, all he died for: so that thie all that were dead, can give no light to the extent of the-all that Christ died “for; being merely regulated by this.

2dly, That all and every one, are morally bound to live unto Christ, virtute precepti, we deny. Only they are ‘bound to live to him, to whom he is revealed; indeed, only they who live by him, ‘that have a spiritual life in and with him: all others are under previous obligations.

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Sdly, It is true, all and every one must appear before the judgment seat of Christ; he is ordained to be judge of the world; but that they are intended, ver. 10. of this chapter, is not true: for the apostle speaks of us all, all believers, especially all preachers of the gospel; neither of which, all men are. Notwithstanding then any thing that hath been said, it no way appears, that by all here is meant any but the elect of God, all believers: and that they only are intended, I prove by these following reasons drawn. from the text.

1. The resurrection of Christ, is here conjoined with his death; he died for them, and rose again. Now for whomsoever Christ riseth, he riseth for their justification, Rom. iv. 25 and they must be justified, Rom. vill. 34. Yea our adversaries themselves have always confessed, that the fruits of the resurrection of Christ are peculiar to ‘believers. 2. He speaks only of those who, by virtue of the death of Christ, live unto him,:ver. 15. Who are new creatures, ver. 17. to whom the Lord imputeth not their trespasses, ver. 19. Who become the righteousness of God in Christ, ver.21, which are only believers. All do not attain hereunto.

The article 3, obued with ndvres, evidently restraineth that all, to all of some sort; then were they all, or rather all these, par: these all; vohiad all? even all these believers of whom he treats, as above.

4, All those of whom the apostle treats; are proved to be dead, because Christ died for them; if one died for all, then were all dead. What death is it, which here is spoken of? not a death natural, but spiritual; and of death which comes under that name, not that which is in sin, but that which is unto sin: for, (1.) The greatest champions of the Arminian cause, as Vorstius,. wath Grotius (on the place) convinced by the evidence of truth, acknowledge, that it is a’death unto sin by virtue of the death of Christ, that is here spoken of; and, accordingly, hold out that for the sense of the place. (2. ) It is apparent from the text, the intention of the apostle being to prove, that those for whom Christ-died are so dead to sin, that henceforth they should live no more thereunto, but to -him. that died for them. The sujet he hath in hand, is the same with that which he handleth more at large, Hom. vi, 5, 7. 8. 9. 11. where we are said to be dead unto sin, by being planted togeiien in the likeness of the death of Christ: from whence, there, as here, he presseth them to newness of life, These words then, if Christ died for all then were all dead, are concerning the death of them unto sin for whom Christ died, at least of those concerning whom he there fee hatte and what i is this to the general ransom?,

5. The apostle speaks of the death of Christ, in ‘respect ef application: theeffectualness thereof, to war ds those for whom he died, to cause them to live unto him, is insisted on, That Christ died for all in respect. of application, — hath not yet ‘by any been affirmed.. Then must all live unto him, yea live with him for evermore; if there be any virtue or efficacy in his applied oblation, for that.end. In sum,-here is no mention of Christ’s dying for any, but those that are dead to sin and live to him.

V. A fifth place urged, to prove universal redemption from the word al, is, vn Cor xv. 22. For as in sie all die,.even so in Christ shall all be made alive.

nsw. There being another place, hereafter to be considered, wherein the .whole strength of the argument usually drawn from these words, is contained: I shall not need to speak much to this: neither will I at all turn from the common exposition of the place. Those concerning whom Paul speaketh in this chapter, are in this verse called ald: those are they who are implanted into Christ joined to him as the members to the head, receiving a glorious resurrection by virtue of his; thus are they by the apostle described. That Paul in this whole chapter discourseth of the resurrection of believers, is manifest from. the arguments which he bringeth to confirm it: being such as are of force only with believers.. Taken they. are from the resurrection of Christ, the hope, faith, customs, and expected rewards of Christians: all which, as they are of unconquerable power to confirm and establish believers in the faith of the resurrection; so they would have been, all and every one of them, exceedingly. ridiculous, had they been held out to the men of the world, to prove the resurrection of the dead in general. Further, the very word Zwonoundnoovtat, denotes such a living again, as is to. a good life and glory; a blessed resurrection, and not the quickening of them who are raised to a second death. The Son is said @wonoeav, John v. 21. to quicken and make alive, not all, but whom he will. So he useth the word again, chap. vi. 63. it is the Spirit 73 Goonosy that, thus, maketh — alive; in like manner, Rom. iv. 17. and not any where it

is used, to show forth that common resurrection which all

shall have at the, last day. wus

All then, who by virtue of the resurrection of Christ’ -shall be made alive, are all those who are partakers of the nature of Christ; who, ver. 23. are expressly called, they that are Christ’s: and of whom, ver. 20. Christ.is said to be the first-fruits; and ‘certainly, Christ is not the first-fruits of the damned. Yea, though it be true, that all and every one died in Adam; yet, that this is ‘here asserted, the apostle speaking of none but believers, is not true: and yet, if it were so’to be taken here, it could not prove the thing intended; because of the express limitation of the sense, in the clause following.. Lastly, granting all that can be desired, viz. the universality of the word all in both places, yet Tam no way able to discern a medium, that may serve for an argument to prove the general ransom.

VI. Ram. v.18. is the last place urged in this kind, and by some mdst insisted on: 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. It might suffice briefly to declare, that by all men in the latter place, can none be understood, but those upon whom the free-gift actually comés unto justification of life: who are said, ver. 17. to receive abundance of grace, and the free gift of righteousness; and so to reign in life, by one Jesus Christ; and by his obedience to ‘be made righteous, ver. 19. which certainly, if any thing be true and certain in the truth of God, all are not: for some believe not, all men have not faith; on some the wrath of God abideth, John iii. 36. upon whom surely grace doth not reign through righteousness to-eternal life, by Jesus Christ; as it doth upon all those, on whom’the free-gift comes to justification, ver.» 17. We might, I say, thus answer only: but seeing some, ‘contrary to the clear manifest intention of the apostle,

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Chap. 1V. nd places of Scripture epened. rg a

(comparing Adam and Christ, in the efficacy of the sin of the one unto condemnation, and of the righteousness of the other unto justification and life, in respect of those who are the natural seed of the one by propagation, and the spiritual seed of the other by regeneration, have laboured to wrest this place, to the maintenance of the error we oppose, with more than ordinary endeavours and confidence of success; it may not be unnecessary to consider, what is brought by them to this end and purpose.

Verse 14. Adam is called zi mos, the type and figure of him that was to come: not that he was.an instituted type, ordained: for that only end-and purpose; but only that in what he was, and what he did, with what followed thereupon; there was a resemblance between him and Jesus Christ.. Hence, by him and what -he did, by reason of the resemblance, many things by way of opposition, con- éerning the obedience of Christ and the efficacy of his death, may -be well represented. ‘T’hat which the apostle here prosecuteth this resemblance in, (with the showing of many diversities, in“all’ which he exalteth Christ. above his type) is this: that an alike, though :not an equal effieacy, (for there is more merit and efficacy required to save one, than to lose 10,000) of the demerit, sin, disobedience, guilt, transgression of the one, to condemn, or bring the guilt of condemnation upon all them in whose room he was a public person, (being the head and natural fountain of them all, they all being wrapped up in the same condition with him by divine institution) and of the righteous- ness, obedience and deatlrof the other, for the absolution, justification, and salvation ofsall them to: whom he was a spiritual head by divine institution, and in whose room he was a public person, is by him in divers particulars asserted. That these last, were all and every one of the first, there is not the least mention. The comparison is solely to be considered intensively, in respect of efficacy: not extensively, in respect of object: though the all of Adam be called his many, and the many of Christ be called his all, as indeed they are, even all the seed which is given unto him. re ae ae:

T. M. in his Universality of Free Grace, chap. 8. p. 41. lays down this comparison instituted by the apostle bea ee Le ae eee tween Adam and Christ, as one of the main foundations of his universal redemption: and this (after some strange mixtures of truth and errors premised; which, to avoid

, tediousness, v we let — he aflirmeth to consist in “ne things:

Ist, “That Adam, in his first sin and transgression, was a public person in the room and place of all mankind, by virtue of the covenant between God and him; so that whatever he did therein, all were alike sharers with him: so also was Christ a public- person, in his obedience and death, in the room and place of all mankind represented by him; even every one of the posterity of Adam.”

nsw. ~’To that which concerneth Adam, we grant he was a public person in respect of all his seed, that were to proceed from him by natural propagation: that Christ also was a public person in the room of his seed, and herein prefigured by Adam. But that Christ in his obedience, death and sacrifice, was a public person for, and stood in.the room and stead of all and every one in the world, of all ages and times; (that is, not only of his elect or those who were given unto him of God, but also of reprobate persons hated of God.from eternity, of those whom he never knew, concerning whom in the days of

his flesh, he thanked his Father that he had hid from them

the mysteries of salvation, whom he refused to pray fof; who were the greatest part of them already damned in hell, and irrevocably gone beyond the limits of redemp-

slay, before he actually yielded any obedience;) is to us

such a monstrous assertion, as cannot once be apprehended or thought on, without horror and detestation.. That any should perish; i in whose room or stead the Son of God appeared before his Father with his perfect obedience; that any of those for whom he is a Mediator and Advocate, to whom he is a king, and priest; and prophet, (for all this he is, as he was a ‘public person, a sponsor, a surety and undertaker for them) should be taken from him, or plucked out of his arms, his satisfaction and advocation i in their behalf being refused, 1 suppose is a doctrine that will searce be owned among those who strive to preserve the witness and testimony of the Lord Jesus,.

- But let us a little consider the -reasons, whereby Mr.

: aN
Chap. IV. And places of ‘Scripture pened, 279

More undertakes to maintain this. strange assertion; which, as far as I can gather, are these, p. 44, viz. <1. He stood not in the room only of the elect; beciajse Adam lost not election, being not entrusted with it. If he stood not in the room of all, then he had come short of his figure. 3. It is said he was to restore all men lox by Adam, Hed. ii..9. 4. He took flesh, was subjectedlo mortality, became under the law, and bare the sins of mankind. 5. He did it in the room of all mankind, once. given unto him, Rom. xiv. 9. Phil. ii.8 — 11. 6. Because — he is called-the last Adam. And 7. He is said to be a public person in the room of all, ever since the first Adam, L Cor, xv. 45 — 47. 1 Tim. ii. 5.’? we “insw. Never surely was a rotten conclusion, bottomed upon more loose and tottering principles; nor the word of God more boldly corrupted for the maintenance of any error, since the name of Christian was known. A man would think at quite lost, but that it is so very easy a labour, to remove such hay-and stubble. I answer then, (1.) That though Adam lost not election, and the eternal decrees of the Almighty are not committed to the keeping of the sons of men, yet in him all the elect were lost, whom Christ came to seek, whom he found, in whose room he was a public person. (2.) Christ isna where compared to Adam, in respect of the extent of the object of his death; but only of the efficacy of his obedience. (3.) The third is a false assertion; see our foregoing consideration of Hed. il. 9. (4.) For his taking of flesh, &c. it was necessary he should do all this, for the saving of his elect; he took flesh and: blood, because the children were partakers of the same. (5.) No such thing is once affirmed in the whole book of God, that all the sons of men were given unto Christ to redeem, so that he should be a public person in their room; nay, himself plainly affirms the contrary, John XVII. 6 — 9. Some only are given him out of the world; and those he saved, not one of them perisheth. The places urged hold out no such thing, nor any thing like it; they will also afterwards come under further consideration. (6.) He is called the last Adam, in respect of the efficacy of his death, unto the justification of the seed promised and given unto him; as the sin of the first Adam was ef- -

- 986 Objections particularly answered, Book 1.

fectual to’ brug the guilt of condenination on the seed. propagated fio Hi him: which proves not at all; that he stood in the room of all those to whom his death was never known, nor any ways pr ofitable. (7.) That he was a public person, is confessed: that he was so in the room of all, is not proved; neither by what hath been already sid, nor by the texts that there are alleged, all which Aave been considered. —

This being all that is produced by Mr. More, to justify his: assertion, it may be an instance of what weighty inferences he usually asserts, from such weak and ‘invalid premises. We cannot also -but take notice, by the way, of one or two strange passages, which he inserts into this discourse: whereof the first is, that Christ by his death brought all men out of that death whereinto they were fallen by Adam. Now, the death whereunto all feli in Adam, being a death in sin, Eph. ii. 1, 2, 3. and the guilt of condemnation thereupon: if Christ freed ‘all from this death, then must all and every one be made alive with life spiritual, which only is to be had and obtained by Jesus Christ; which whether that be so or not, whether to live by Christ be not the peculiar privilege. of believers, the gospel hath already declared, and God will one day determine. Another strange assertion is, his affirming the end of the death of Christ, to be his presenting himself alive and just before his Father;; as though this were the ultimate thing by him intended: the Holy Ghost expressly affirming, that he loved the church, and gave himself for it; that he might present it a glorious church unto himself, Eph. Vv. 25 — 27.

2dly, The following parallels which he rustititath between Adam and Christ, have nothing of proof in them to the business in hand, viz. that Christ was a public person, standing in his obedience in the room of all and every one that were concerned in the disobedience of - Adam. There is, I say, nothing at all of proof in them; being a confused medley of some truths, and divers unsavoury heresies. I shall only give the reader a taste of some of them, whereby he may judge of the rest; not troubling myself or others, with the transeribing and rome of.

such empty vanities, as no way relate to the business in hand. And,? mrt A es

1. In the second part of his parallel, he affirms, that when Christ finished his obedience in dying and rising, and offering himself a sacrifice and making satisfaction; it was, by virtue of the account of God in Christ and for Christ, with God (that is, accepted with God for Christ’s sake) the death and resurrection, the sacrifice and satisfaction, and the redemption of all; that is, all -and every one: and therein he compares Christ to Adam, in the performance of the business by him undertaken. Now, were it not that I cannot but with trembling considér what the apostle affirms, 2 Thess. 11. 11, 12. I should be exceedingly amazed, that any man in the world should be* so far forsaken of sense, reason, faith, and all: reverence of God and man, as to publish, maintain, and seek to propagate, such abominable, blasphemous, senseless, contradictious errors. That the death of Christ should be accepted of and‘accounted before God, as the death of all, and yet the greatest part of these all, be adjudged to eternal death in. their own persons by the same righteous God; that all’ and every one should arise in and with Jesus Christ, and yet most of them continue dead in their sins, and die for sin, eternally: that satisfaction should be made and accepted for them, who are never spared, nor shall be, one farthing of their debt: that atonement should be made by sacrifice, for such as ever lie undelivered under wrath: that all the reprobates, Cain, Pharoah, Ahab, and the rest, who were actually damned in hell, and under death and torments, then, when Christ died, suffered, made satisfaction, and rose again; should be esteemed with God, to have died, suffered, made satisfaction and risen again with Christ: that (I say) such senseless contradictions, horrid errors, and abominable assertions, should be thus nakedly thrust upon Christians, without the least colour, pretence, or show of proof, but the naked authority of him who hath already embraced such things as these; were enough to make any man admire, and be amazed; but that we know the judgments of God are oft-times hid, and far above out of Our sight. ise: ‘ AaZz

2. In the third of his parallels, he goeth one step higher; comparing Christ with Adam, in respect of the eflicacy, effect, and fruit of his obedience. He affirms, that as by the sin of Adam all his posterity were deprived of life, and fell under sin and death, whence judgment and condemnation passed upon all; though this be done secretly and invisibly, and in some sort -unexpressibly: (what he means by secretly and invisibly, well I know not surely he doth not suppose, that these things might possibly be made the objects of our senses; and for unexpressibly, how that is, let Rom. v.12. with other places, where all this and more is clearly, plainly; and fully expressed, be judge whether it be so or no:) so, saith he, by the efficaey of the obedience of Christ, all men without exception are redeemed, restored, made righteous; justified freely by the grace of Christ, through the redemption. that is in Jesus Christ, the righteousness that is by the faith of Jesus Christ, being unto all, Rom. iii. 22. (where the impostor wickedly corrupteth the word of God, like the devil,

Matt. iv., by entting off the following words, and upon all them that believe: both alls answering to believers.) What remains now, Bat that al, also should be saved? the Moly Ghost, expressly affirming, that those whom God justifieth, he also glorifieth, Rom. viii. 30. Solvite morie animas, curisgue levute. Such assertions as these, without all colour of proof, doth this author labour to obtrude upon us. Now that men should be restored, and yet continue lost; that they should be made righteous, and yet remain detestably wicked and wholly abominable; that they should be justified freely by the grace of God, and always lie under the condemning sentence of the law of God; that the righteousness of. God by the faith of Jesus Christ, should be upon all unbelievers: those are not only things exceedingly opposite to the gospel of Jesus Christ; “but SO absolutely at variance and distance one with another, that the poor salve of Mr. More’s following cautions will not serve to heal their mutual wounds. I cannot but fear that it would be tedious and offensive, to rake any longer i in such a dung-hill; let them that have a mind to be eaptivated to error and falsehood, by corruption of Scripture and denial of common sense and reason, because they cannot receive the truth in the love thereof, delight themselves with such husks as these.

What weak arguments we have had, to maintain that Christ in his obedience to the death was a public person in the room of all and every one, hath been already demonstrated.. I shall now, by the reader’s leave, a little transgress the rule of disputation, and taking up the opposite part ef the argument, produce some few reasons and testimonies to demonstrate, that our Saviour Christ, in his obedience. unto death, in the redemption which he wrought, and satisfaction which he made, and sacrifice which he offered, was not a public person in the room of all and every man im the world, elect and reprobate, believers and infidels ‘or unbelievers; which are briefly these:

-(1.) The seed of the woman, was not to be a public person in the place, stead, and room of the seed of the serpent. Jesus Christ is the seed of the woman, xar’ iox7vall the reprobates (as was before proved) are the seed of the serpent, therefore Jesus Christ was not, in his oblation. and suffering, when he brake the head of the father of that seed, a public person in their room.:

(2.) Christ, as a public person, representeth only them for whose sake he set himself apart, to that office and employment wherein he was such a representative; but upon his own testimony which we have John xvii. 19. he set himself apart to the service and employment wherein he was a public person, for the sakes only of some that were given him out of the world; and not of all and every one: therefore he was not a public person in the room of all.

(3.) Christ was a surety, as he was a public person, Heb. vii. 22. But he was not surety for all: for, [1.] ‘All are not taken into that covenant, whereof he was a surety; whose conditions are affected in all the covenantees, as before. [2.] None can perish for whom Christ is a surety, unless he be not able to pay the debt; therefore he was nota public person in the room of all..

(4.) For whom he was a public person, in their rooms he suffered, and for them he made satisfaction, Jsa. lil. 5, 6. But he suffered not in the stead of all, nor made satise. faction for all: for, [1.] Some must suffer themselves;

which- makes it evident that Christ did not suffer for them, Rom. viii. 33, 34.-and, [2.] The justice of God requireth ‘satisfaction from themselves, to the payment of the utmost farthing.

(5.) Jesus Christ, as a public person, did nothing in-vain, in-respect of any for whom he was a public person, but many things which Christ asa public person did perform, were altogether in vain and fruitless, in respect of the greatest part of the sons of men, being under an incapability of receiving any good by any thing he did; viz. all that then were actually damned; in respect of whom, redemption, reconciliation, satisfaction, and the like, could possibly be no other than empty names.

(6.) If God were well pleased with his Son, in what he did as a public person in his representation of others, (as he was Lphes. vy. 2.) then must he also be well-pleased with them whom he did represent, either absolutely or conditionally, but with many of the sons of men, God in the representation of his Son was not well-pleased, neither absolutely nor conditionally, viz. with Cain, Pharaoh, “Saul, Ahab, and others dead and damned before; therefore Christ did not, as a public person, represent all.

(7.) For testimonies, see John xvii. 9, Matth. xx. 28. and xxvi. 26 — 28. Mark x. 45. Heb. vi. 20. Isa. liii. 12. foe Xx. aa Heb. xiii- 20. Matt. 1. 21. Heb. ii. 17. John

- 51,52. Acts xx. 28. Hpnee ve 2. 23, 24, 25, Rom.

ih 33,