6. Universal redemption is attempted to be proved, from John 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 supposes 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 scripture 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]]
Thus 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 now 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.
Quest. XLV.
Quest. XLV. How doth Christ execute the office of a King?
Answer. Christ executeth the office of a King, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them, in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their own good; and also in taking vengeance on the rest who know not God, and obey not the gospel.