02.01.01. Chapter 1

CHAPTER 1. Contains the First Argument to Prove the Limited Extent of CHRIST’s Death IN this first Part I propose to enter upon the Consideration of the Extent of the Death of CHRIST; whether he died for all Mankind, or a Part of the human Nature only. This is a Question of very great Moment, and is a Point which has been much contested. Some affirm, That he died for all Men; as well for those who are damned, as for such who are eternally saved. Others deny it; and (for very weighty Reasons as they think) conceive he expired on the Cross for none but those who enjoy eternal Felicity. In my Apprehension the Truth lies on this Side of the Question: For the Support of my Opinion, I shall in this Chapter present the Reader with an Account of the Nature and Effects of divine Love, of which CHRIST’s Death is such an amazing Instance, that ever hath, and eternally will, fill Angels and Saints with the greatest Admiration and Astonishment. Divine Goodness was the impulsive Cause of the Sufferings of the Redeemer, in order to the Salvation of Sinners.

I. The Love of GOD the Father, is abundantly display’d in this wonderful Transaction (John 3:16.). From the many strong Expressions concerning the Love of GOD, which induced him to put his Son to Death for Men, it may reasonably be concluded, that all those for whom he died, were the Objects of his Favour, taken in its most comprehensive Sense. If no greater Instance of divine Goodness ever was, is, or wilt be, given to Men, than that of CHRIST, as a Sacrifice for them, then more intense, immutable, and inseparable Love GOD bears to None, than to such, for whom CHRIST became an atoning Sacrifice. Now I cannot conceive, that a Decree to eternally punish, and the Execution of that Decree, can consist with an Interest in the rich, inconceivable, and inseparable Love of GOD; if it may, then a certain Conclusion of being happy, cannot be drawn from an undoubted Evidence of an Interest in the good Will and Favour of GOD. For according to this Supposition, a Person who is beloved of GOD, may eternally perish, or suffer his awful Vengeance, than which, nothing seems more absurd to me. With respect to the Nature and Properties of the Love of GOD, we may observe as follows:

1. It is infinite: No Tongue can fully express it, or any Mind comprehend it, it passes Knowledge (Ephesians 3:19.). The most extensive Ideas that a finite Understanding can frame about Divine Love, are infinitely below its true Nature. The Heaven is not so far above the Earth, as the Goodness of GOD is beyond the most raised Conceptions we are able to form of it; it is an Ocean which swells higher than all the Mountains of Opposition, in such as are the Objects of it; and it is a Fountain from which flows all necessary Good to those who are interested in it. Since therefore all Men have not an Interest in this rich and super-abounding Grace of GOD, all Men are not the Subjects of Redemption by CHRIST.

2. The Love of GOD is immutable; divine Favour is subject to no Vicissitude; GOD is without any Shadow of turning (James 1:7.). The Mercy of the Lord will be to everlasting upon such, towards whom it acted in Favour of, from everlasting (Psalms 103:17.). Those to whom GOD was gracious in his eternal Counsels, and for whom he provided a Ransom (Job 33:24.), he cannot execute his Vengeance upon, without a Change in his Affection, and an Alteration in his Purposes. If therefore all Men are not saved, but some fall under the Infliction of divine Penalty, all Men were not the Objects of that Love which gave CHRIST as a Sacrifice for Sin; and of Consequence, not interested in his Death. The Redemption he has wrought, or obtained, by his Blood, is not of larger Compass, than is that Love, as an Effect of which, he was constituted a Redeemer and Saviour.

3. The Favour and Love of GOD is inseparable. This most delightful and important Doctrine the Apostle clearly asserts, and largely treats of (Romans 8:32, Romans 8:35-39): What Love of GOD that is, from which there can be no Separation, is easily to be collected from the Scope and Design of the Place; it is that good Will and Favour of GOD which determined him to give his Son for Sinners. He that spared not his own Son, but delivered him up for us all, How shall he not with him also freely give us all Things? From hence it evidently appears, That the Love which it was the Intention of the inspired Writer to prove a Separation from, is impossible, is that which was the impulsive Cause of CHRIST’S Death. This affords us an irrefragable Argument that he died for Some only, and not for Men universally. In order to invalidate its Force, it must be demonstrated, that the Love of GOD which is inseparable, was not the Cause of CHRIST’S Death; or that those for whom he suffered, are not the Objects of it; or else, that tho’ Men are interested in the inseparable Love of GOD, they may eternally perish.

II. The certain Effects of divine Love which gave CHRIST to die for miserable Sinners, I cannot but apprehend are so many weighty Objections against the unlimited Extent of his Death.

1. Election to Salvation results from it: Those who are the Objects of divine Favour, are not included in the Decree of Reprobation; they are not appointed to Wrath, but to obtain Salvation by Jesus Christ. There is a certain Connection between the Love of GOD, and an Ordination to Life, as between Cause and Effect; hence, says the Apostle, We are bound to give Thanks always to God for you Brethren beloved of the Lord, because God hath from the Beginning chosen you to Salvation (2 Thessalonians 2:13.). And therefore, Redemption which springs from the same Cause as Election doth, is of no larger Compass than is that gracious Decree: For this Reason; it is only in the Name of the Elect, that this remarkable Challenge, with a View to the Death of CHRIST, as the Foundation of it is expressed, Who shall lay any Thing to the Charge of God’s Elect? It is God that justifies. Who is he that condemneth? It is Christ that died (Romans 8:33-34).

2. Adoption is an Effect of the same Love: Such who are the Objects of divine Goodness, Grace, and Favour, enjoy the Dignity and Privileges of Sons: Behold what Manner of Love the Father hath bestowed upon us, that we should be called the Sons of God (1 John 3:1.). If Filiation is not connected with the rich Grace of GOD, or doth not spring from it, as a certain Effect thereof, to what Purpose are those Words expressed? Adoption is to the Praise of the Glory of that Grace, according to the Riches of which we have Redemption through Christ’s Blood (Ephesians 2:6-7). And therefore, that Blood was shed for those, and those only, who are dignified with the Relation of Sons to GOD; which, we know is not true of all Men.

3. Vocation is a Fruit of that Love which delivered CHRIST to Death for Sinners: Such to whom GOD appointed him to be a SAVIOUR, to them he was gracious in his eternal Counsels, or loved with an everlasting Love; and those whom he loves with an everlasting Love, he draws with Loving Kindness (Jeremiah 31:3). In his appointed Time he quickens all such to whom he bears an infinite Affection. It is evident from what has been before observed, that all for whom CHRIST died, are the Objects of the infinite, immutable, and inseparable Love of GOD; and therefore, they who are quickened by divine Grace, and only they, are interested in a dying SAVIOUR.

4. Eternal Life springs from that Love which was the impulsive Cause of CHRIST’S Death: The Happiness of Heaven is an eminent Gift of divine Grace; but great as it is, the Goodness of GOD shines with as bright a Lustre in the Gift of CHRIST for us, as in the Communication of all that Blessedness to us. That was such an Act of Favour, as is not to be exceeded by any Instance of Kindness whatever; since Heaven is the Fruit of GOD’s good Pleasure (Luke 12:32), i.e. of his rich Grace and Goodness as the Gift of CHRIST was, it is, and will be, bestowed on all those for whom he was given. The Reason is evident: Two Effects arising from the same Cause, are equally and certainly produced by it; the one, as well as the other. Each of the Things we have mentioned, the Apostle includes when he thus reasons, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all Things (Romans 8:32.)? All Men receive not all Things; and therefore, CHRIST died for some Men only.

II. The happy Subjects of Redemption are Objects of the most intense Love, of the Author of that Redemption: A greater Instance of Compassion to Sinners is nor, or can be, given by a SAVIOUR, than dying for them. This is constantly represented as the highest Act of Friendship, good Will, and Favour. If therefore, we will form our Judgment of the

Affection of CHRIST to sinful Men, from the most amazing Proof he has given of it, we shall find ourselves obliged to allow, that greater Love he bears to None, than to Such on whole Account he endured the Ignominy, Reproach, and Cruelty of the Cross. When the Church expresses her warmest Sense of CHRIST’S Love to her, she instances in his Sufferings for her; Unto him that loved us, and washed us from our sins, in his own Blood; which the Apostle also doth, Who loved me, and gave himself for me (Revelation 1:5.). Can it be thought, that such as were in Hell, were interested in this most intense Love of the Redeemer; or, that Judas had the same Share in the tender Affection of a SAVIOUR, as Peter? May it be imagined, that the unparalleled Compassion of CHRIST which determined him to die for Sinners, will not induce him to communicate to them whatever is necessary to their Salvation, especially as that was the End he intended in dying for them? Surely not! An Opinion more derogatory to the Glory of the Love of CHRIST, than is this, that he withholds from many for whom he suffered; that which is absolutely requisite to the Knowledge of himself as a SAVIOUR, which he certainly doth; if he died for all Men (for many enjoy not an external Revelation) will not loon be invented. Strange! It is beyond all Imagination that CHRIST should so love Multitudes, as to die for them, to whom a Discovery of his having so done, is not in Providence afforded. With Regard to the Nature of the Love of CHRIST, the same might be observed of it, as has been of the Father’s: That it is immense, invariable, and inseparable. He is the same Yesterday, and To-day, and for ever (Hebrews 13:8.). His Affection to Sinners is infinitely above any Change. That which might be thought to extinguish the Flame of Love in his Breast towards them, if any thing could, he full knew when first he loved them; i.e. their own Unworthiness. Since therefore, notwithstanding that, he resolved to love them, and died to render them happy, that will not diminish his Affection to them, or separate them from his Favour. If therefore he shall sentence any of those to the Regions of Darkness, and Horror, for ever, for whom he suffered, they are such whom he ever loved, and eternally will love; even as intensely as those whom he fills with pure Delights, by shedding the Rays of his Glory around, upon, and in them, in Heaven. When it shall be proved that CHRIST did not love those for whom he died, or that his Love is mutable, may cool, be extinguished, that Fury and Hatred may take Place thereof in his Heart; then, and not till then, (which never will be) may the Doctrine of the universal Extent of his Death be established.

III. Those Persons for whom CHRIST died, are the Objects of the Love of the holy Spirit. Such as are interested in the good Will of the Father, and Son, have an Interest in the special Grace and Love of the Spirit; for as the Trinity of Persons are undivided in their Essence, their Affection and Love is equal, and extended to the very same Objects. Now, as it hath been proved, (and as I hope beyond all just Exception) that those who are the Purchase of CHRIST’s Blood, have a peculiar Interest in the Love of the Father, and Son, it is reasonable to conclude, that they are infinitely beloved of the holy Spirit; and if so, as the Father appointed the Son a SAVIOUR to them, and the Son graciously condescended to take that Capacity upon him, and acting in that Character, hath redeemed them from all Iniquity: The holy Spirit who bears the same Affection to them, as the other divine Persons do, and unites with them in the kind Design of their Salvation, will not fail to regenerate, sanctify, and preserve them, to a future State of Bliss. Hence therefore we may conclude, that those in whom the. Spirit of GOD implants not Grace, and a divine Life as a Meetness for Heaven, are not the Objects of redeeming Love, or interested in the Death of CHRIST. The Doctrine of universal Redemption, is inconsistent with a peculiar and special Work of Grace on the Hearts of some Men, in order to their final Happiness. Such to whom CHRIST is a Redeemer, the Spirit is a Sanctifier. He is not a Sanctifier to all Men; neither is CHRIST a Redeemer to all. I close this Chapter with observing, That the Opinion of universal Redemption infinitely derogates from the Love of the Father, Son, and Spirit, represents it as mutable, like that of a Creature, and therefore that Opinion cannot be true.