of all sorts, or of the Gentiles as well as Jews, as has been shown in the former part of this work; and in which sense, perhaps, the word many, in this text, is to be taken, as Grotius * himself upon it observes. Moreover, all those for whom Christ gave his life a ransom, are either ransomed by it, or they are not; that all are not ransomed, or redeemed from sin, the law, Satan, and the second death, is evident, since many live under the power of their sins, and, at last, die in them; and, having sinned against the law, are under it, and the curses of it, and will be punished by it; nor are they delivered from the bondage of Satan, but are led captive by him at his will, all their days, and their everlasting portion is the second death. Now, if some persons, for whom Christ gave his life a ransom, are not ransomed, then that shocking absurdity, which follows upon the notion of men's justification by their own obedience to the law, follows upon this, namely, that Christ is dead in vain, or, that so far he gave his life for a ransom in vain; wherefore it will be rightly concluded, that he did not give his life a ransom for every individual man. Besides, such who are ransomed by Christ, are represented as a peculiar peoplet; they are called the ransomed of the Lord, to distinguish them from others, and by the name of Jacob, which, when mystically or figuratively understood, only designs the church of God. Add to this, that such whom Christ gave his life a ransom for, are described by such characters as cannot agree with every individual of mankind, such as the church, the children of God, his sheep and people, unless all mankind can be thought to be the church of God, the sheep of Christ, and his special people. 2. It is further observed§, "that he who said, This is my blood shed for many, for the remission of sins, said also, for that very reason, drink ye all of it, for it was shed for you, for the remission of sins." But it should be considered, that the all Christ bid to drink of the cup were his immediate disciples and apostles; and, should it be extended to others, it can only design such who are the true disciples of Christ; who only share in the remission of sins, and therefore ought only to drink of the cup. If the blood of Christ was shed for the remission of the sins of all mankind, then all their sins would be remitted, or Christ's blood must be shed in vain; but it is certain, that the sins of all men are not remitted; the sins of many will be brought into judgment, and for them, they will be everlastingly punished. And, therefore, there is reason to believe Christ's blood was not shed for them, since there is such an efficacy in that blood, to cleanse from all sin; and God, on the account of it, is just and faithful to forgive us our sin, and to cleanse us from all unrighteousness||. 3. "That there is no inconsistence betwixt dying for many and for all, is said to be evident from this consideration, that even in the same chapter the apostle saith, that by one sin of Adam many died, Rom. v. 15, and all died, ver. 12; many were made sinners, ver. 19, and all sinned, ver. 12; and that by the obedience of one shall many be made righteous, δίκαιοι κατασταθήσονται, shall be justified, ver. 19; and that by the righteousness of one, the free gift came upon all men to justification of life, ver. 18. To which I answer, that it will be readily allowed, that the many that sinned and died in Adam, and through his offence, are the same with the all that sinned and died in him on the account of it, and that these intend all mankind, to whom Adam was a representative head; also it will be granted, that the many who are made righteous by the obedience of Christ, are the same with the all on whom the free gift comes to justification of life; but then these regard not all mankind, but such to whom he is a representative head, and who are his spiritual seed and offspring; for if all mankind were made righteous and justified by Christ, they would be all saved and glorified; whom he justified, them he also glorified, and none would be condemned; whereas the sentence, go, ye cursed, &c., will not only be pronounced, but executed on many. * Quanquam πολλοὶ interdum omnes significat, puto tamen hoc verbum δοῦναι, et prepositionem ἀντι, cum effectu intelligendum, ideoque agi de credituris in Christum, qui ideo vocentur πολλοί, hoc loco et apud Dan. ix. 27רבים. Ut intelligantur ad eum numerum non Judæi tantum sed et alienigenæ pertinere. Grotius in loc. + Tit. ii. 14; Isa. xxxv. 10; Jer. xxxi. 11. ‡ Eph. v. 2, 25; John x. 15, and xi. 51, 52; Matt. i. 21. 1 John, i. 7, 9. § Whitby, p. 115; ed. 2. 112. Whitby, p. 114, 115; ed. 2. 112. 4. It is also urged *, "that in the same epistle in which it is said, Christ bore the sins of many, it is expressly said, he tasted death for every man." As to the latter expression, it has been made to appear, in the former part of this performance, that it is to be understood not of every individual man, but of the sons, the children, the brethren, the church, and seed of Abraham, spoken of in the context; and as to the former, the many cannot be extended to all mankind; since, if Christ bore the sins of them all, they must be put away, finished, made an end of, and never be found more; nor shall they be borne by them in a judicial way; whereas the sins of many go beforehand to judgment, of which they will be convicted, and for which they will be righteously punished. Besides, the persons whose sins Christ bore, being laid on him, are represented as particular and peculiar persons, the seed of Christ, and whom he justifies†. 2dly. It is observed †, "That as when the kindness designed by Christ's death to all upon the conditions of the gospel is expressed, it is said Christ died for all; so when the effect and benefit of it is expressed, the word many is most proper; for his blood shed procures remission of sins only to penitent believers: and in this sense Christ gave his life a ransom only for many, even for as many as would believe and obey his gospel." But this is to separate the design and effect of Christ's death, and to assert, that it does not reach its designed effect, which is to render it so far in vain. Besides, this makes the efficacy of his death to depend on the faith, repentance, and obedience of men; and, after all, many can only mean some, and not all, since all do not repent, believe, and obey. * Whitby, p. 114, 115; ed. 2. 112. † Isa, liii. 6, 11, 12; 1 Pet. ii. 24. Whitby, p. 116; ed. 2. 113. SECTION II. And I lay down my life for the sheep. -JOHN x. 15. THE argument from hence, in favour of the doctrine of particular redemption, is taken from the character of the persons for whom Christ laid down his life, who are his sheep, whom he is said to know, and they are said to know him, hear his voice, and follow him; to whom he gives eternal life, so as that they shall never perish: all which is not true of every individual of mankind. In some parallel places they are said to be his friends, for whom he laid down his life, John xv. 13, and are distinguished from others; being such who keep the commandments of Christ, which all men do not; as having the secrets of Christ communicated to them, which servants have not; and as being chosen and ordained by Christ to go and bring forth fruit, which is not the case of all mankind. And in Eph. v. 25, they are said to be the church, for whom Christ gave himself; which must be distinct from the world, and can design no other than the church of the first-born, whose names are written in heaven: and, therefore, since these are the discriminating characters of the persons for whom Christ died, it follows, that he died for some only, and not for every individual of human nature. In answer to this, 1. It is observed*, that "in none of these places it is said that Christ died only for his sheep, for his friends, or for his church; and, therefore, none of them say anything in contradiction to our assertion" of general redemption. I reply, this objection is much like what the Papists make against the doctrine of justification by faith. They own the Scriptures say, that we are justified by faith, but not by faith only. Now it may with as much propriety be said, that others, besides those which be of faith, are blessed with faithful Abraham, because the Scriptures do not say that they which be of faith only are blessed with him, or that there are more gods and more mediators than one, because the text does not say, there is only one God, and only one mediator; yea, it might be urged with equal strength, that men may love other women besides their own wives, in the same manner they love them, because it is not said, husbands love your wives only, as it may that Christ loved others, and gave himself for others, besides his church; because it is not said, he loved his church only, and gave himself for his church only. But, though this restrictive word is not expressed, it is evidently implied; for, if Christ laid down his life, and gave himself for every individual man, these peculiar and discriminating characters would be utterly unnecessary. And, after all, it is owned by our opponents†, that "eventually Christ is the Saviour of his body, and died only for his sheep and friends." 2. The argument is retorted upon thus; "He that died for his friends, and for his enemies, for the church of God, and for the un* Whitby, p. 116; ed. 2. 114; Remonstr. in Coll. Hag. art. ii. p. 172; Limborch, p. 325. † Whitby, p. 117; ed. 2. 114. Ibid. p. 119; ed. 2. 114. righteous, that he might bring them to the church of God; for the sheep that heard his voice, and for the lost ones that did not hearken to his voice, died for all. But Christ died for his friends, &c. therefore he died for all." The fallacy of this argument will easily appear, when it is observed, that they are the same individual persons who are styled the enemies and friends of Christ, the unrighteous, and the church, the lost sheep, and such as hearken to Christ's voice; being the former as considered in their unregenerate estate, and the latter through the power of his grace upon them. SECTION III. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.-JOHN xvii. 9. THE death of Christ, which was the oblation of himself as a sacrifice, and his intercession, are the two principal parts of his priestly office; and relate to the same persons. Those for whom he died, for them he also maketh intercession; and for whom he is the propitiation, for them he is an advocate with the Father; and for whom he sanctified, or sacrificed himself, for them he prays *. Now, such who have an interest in his prayers, are a special people, opposed to the world, and distinguished from them by the peculiar character of being given to Christ by the Father; and therefore those for whom he died, being the same persons, must be a special and peculiar people. It follows then that Christ died not for every individual of mankind, since he does not intercede for every one. But, 1. This is said + "to be contrary both to reason and the holy Scripture: to reason; for can it rationally be imagined that he, who was perfect in charity, should be wanting in this highest act of charity? that the beloved Son of God should charge this upon us as our duty, to pray for our enemies, and he himself neglect it? Moreover how often doth he say of the Jews, Ye are of the world; and yet says to them, εἰ ἔγνως, How do I wish that thou hadst known in this thy day the things which do belong to thy peace! and hanging on the cross, he said, Father, forgive them, they know not what they do: thus did he make intercession for the transgressors. Now, this prayer implies a possibility of their receiving forgiveness, and that, a disposition in God to grant it; and consequently a satisfaction provided, such as will be acceptable, if they do their parts towards the obtaining of it." To which I reply, that it is certain Christ was perfect in charity; nor was he wanting in this highest instance of it, praying for his enemies; and yet did not pray for every individual man; and though he charges it on us to pray for our enemies, yet not for every particular person: there are some we are not to pray for, 1 John v. 16. Nor do the instances produced prove, that Christ prayed for all the individuals of human nature. The passage in Luke xix. 42, regards only the Jews, and is no prayer at all, much less for their eternal salvation: since it only concerns their civil and temporal, not their spiritual and eternal * Rom. viii. 34; 1 John ii. 1, 2; John xvii. 9, 19. † Whitby, p. 129; ed. 2. 126. peace; and is only an instance of Christ's human compassion towards a people whose condition was irretrievable by prayer or other ways. His prayer on the cross was heard and answered, being made, not for all his enemies, but for such who were afterwards converted, as three thousand of them were under one sermon; and their number after that was increased; which prayer not only implied a possibility, but a certainty of their receiving forgiveness of sins upon the foot of a satisfaction; which was acceptable and available, not for anything done by them towards the obtaining of it, it being perfect in itself; but because of the dignity of Christ's person, and the virtue of his blood and sacrifice. And thus indeed he made intercession for transgressors. But then these were no other than his own people, for whose transgressions he was stricken, wounded, and bruised; the many whose sins he bore, and whom he justified, Isa. liii. 5, 8, 11, 12. 2. It is urged *, that our Lord says not this absolutely, but only in respect to that very prayer he was then offering up for his apostles; in which he was asking those things which could agree to them alone." But it is absolutely said, I pray not for the world; nor is this prayer Christ was then offering up, peculiar to the apostles. In the beginning of it he takes notice, that his Father had given him power over all flesh, that he should give eternal life to as many as he had given him, ver. 2. Now were the eleven apostles the many, and the only ones the Father had given to Christ, and to whom he gives eternal life? Did Christ only manifest his Father's name, glory, and gospel, to them? Are they the only persons opposed unto and distinguished from the world? Yea, does not Christ say of the persons he is praying for, All mine are thine, and thine are mine, ver. 10, which manifestly includes and designs the whole election of grace? And, as if it was observed on purpose to obviate such an objection, he says, ver. 20, Neither pray I for these alone, but for them also which shall believe on me through their word. Besides, the things he asks for are such as were not peculiar to them as apostles, but common to them with other saints; such as preservation from the evil of the world, ver. 11, 15; sanctification through the truth, ver. 17, 19; perfect union, ver. 21, 23, and eternal glory, ver. 24. 3. It is observed †, that "this very prayer in which he saith, I pray not for the world, was made for the sake of the world, and with respect to their saving faith, ver. 21, 23. And out of that affection to the world, and with design that the preaching of the apostle to them might be more effectual for their conversion and salvation." But it should also be observed, that the word world is an ambiguous one, and is used in various senses in this prayer; and in the passages referred to does not intend such who were opposed unto, and distinguished from those who were given by the Father to Christ, as it does in the text under consideration; but the elect of God in an unconverted state, who should be brought under the ministry of the apostles, and other preachers of the gospel, to believe on Christ, to own him whom the Father had sent, and to know and partake of that love and favour which God bears to his own people. * Whitby, p. 129; ed. 2. 126. † Ibid. p. 130; ed. 2. 127; Limborch, p. 326. |