Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the…

READER. June 27. 1694.

MAT. SYLVESTER

To the READER.

IT is necessary that I give some Account how these Disputations (with many others) came to my hands, and of their Publication. Being sent to Cambridge by Mr. Baxter, be was pleased at my return from thence, to receive me into his Family, and to make use of me as his Assistant at my first entrance into the Ministry, Anno, 1657. in Kidderminster the place of my Birth: Some of the first work he put me upon was to transcribe these Papers of Redemption, which he designed for the Press. The Ministers of Worcestershire and Neighbourhood thereabouts who usually attended on his Thursday Lecture, and heard these Disputations at their Monthly Meeting, were generally desirous to have them Printed. Mr. B. had long since raised their expectation thereof, by declaring his intention of it in Print. At last (though long first) viz. July 17. 1691. he gave them to me, signifying his willingness to have them Printed.

If any Person question whether he wrote and fitted these Sheets for the Press, I shall readily satisfy him by producing the Original of his own hand writing, as well as the Copy thereof wrote by me at least 38 years since. If these Disputations of Redemption find acceptance (which I see no cause to doubt of) I shall be thereby encouraged to Print the rest, or such of them as may be thought most useful.

If any Person question whether he wrote and fitted these Sheets for the Press, I shall readily satisfie him by producing the Original of his own hand writing, as well as the Copy thereof wrote by me at least 38 years since. If these Disputations of Redemption find acceptance (which I see no cause to doubt of) I shall be thereby incouraged to Print the rest, or such of them as may be thought most useful.

It was a great word of Bishop Wilkins, that Mr. Baxter had cultivated every Subject he handled, (read this Subject of Redemption, and judge whether there be not cause to say so of it) if he had lived in the Primitive times, he had been one of the Fathers of the Church. And again. It was enough, saith he, for one Age to produce such a Person as Mr. Baxter: But his works praise him much more than the Tongues or Pens of the greatest Doctors or best of Men can do. There is therefore no need of Letters of Recommendation to set forth the excellence of this Work▪ or the Praises of the Author thereof. Let it suffice to assure the Reader that this Disputation of Universal Redemption was composed by him in the strength of his day, about the 40th year of his Age, when the opposition of the Learned of differing Opinions had sharpened his Pen, and made him critically exact in considering what he intended for the Press. That which I earnestly desire is, that young Ministers, and especially all Candidates for the Ministry would put on humbleness of mind, and set themselves at the feet of this Great Man as Learners, and then through the Divine Blessing, I doubt not but their profiting will appear unto all men: And let those of different Judgment from him, but remember, that Mr. Baxter now dead is as much above their clamorous censures, as while living he was their Superior in his Gifts and Graces: Had the one or the other but known Mr. Baxter, as well as others of his familiar Friends, his Works would be highly valued by them; or at least his unspotted Holiness, and great Charity would so far have conciliated their minds, and engaged their affections as to love and honour his memory, and imitate his Life, which ⟨image 5⟩we impatiently wait for an account of from another band, being now ready for the Press. May every Minister but have that Book when Printed, and lay aside prejudice so far, at least as calmly to read it, and then I may with confidence expect, not only, that humble Learners, but the greatest Scholars will be as desirous of acquaintance with his Works as ever Usher, Gataker, Vines, and many others of the best of men were admirers of his Personal worth, and desirous of his Converse and Company.

It was a great word of Bishop Wilkins, that Mr. Baxter had cultivated every Subject he handled, (read this Subject of Redemption, and judge whether there be not cause to say so of it) if he had lived in the Primitive times, he had been one of the Fathers of the Church. And again. It was enough, saith he, for one Age to produce such a Person as Mr. Baxter: But his works praise him much more than the Tongues or Pens of the greatest Doctors or best of Men can do. There is therefore no need of Letters of Recommendation to set forth the excellence of this Work▪ or the Praises of the Author thereof. Let it suffice to assure the Reader that this Disputation of Universal Redemption was composed by him in the strength of his day, about the 40th year of his Age, when the opposition of the Learned of differing Opinions had sharpen'd his Pen, and made him critically exact in considering what he intended for the Press. That which I earnestly desire is, that young Ministers, and especially all Candidates for the Ministry would put on humbleness of mind, and set themselves at the feet of this Great Man as Learners, and then through the Divine Blessing, I doubt not but their profiting will appear unto all men: And let those of different Judgment from him, but remember, that Mr. Baxter now dead is as much above their clamorous censures, as while living he was their Superiour in his Gifts and Graces: Had the one or the other but known Mr. Baxter, as well as others of his familiar Friends, his Works would be highly valued by them; or at least his unspotted Holiness, and great Charity would so far have conciliated their minds, and engaged their affections as to love and honour his memory, and imitate his Life, which ⟨image 5⟩we impatiently wait for an account of from another band, being now ready for the Press. May every Minister but have that Book when Printed, and lay aside prejudice so far, at least as calmly to read it, and then I may with confidence expect, not only, that humble Learners, but the greatest Scholars will be as desirous of acquaintance with his Works as ever Usher, Gataker, Vines, and many others of the best of men were admirers of his Personal worth, and desirous of his Converse and Company.

If any shall be so far dissatisfied with the Title and Subject of the Book as to throw it aside, I only desire they would seriously think of those words, p. 286. [When God saith so expressly that Christ dyed for all, and tasted death for every man, and is the Ransom for all, and the propitiation for the sins of the whole World, it beseems every Christian rather to explain in what sense Christ dyed for all men, than flatly to deny it.] And let me add those words of Bishop Usher; Distinguish between the satisfaction of Christ absolutely considered, and the application of the same unto every one in particular: The former was once done for all, the other is still in doing; the one brings with it sufficiency abundant to discharge the whole debt, the other adds unto it efficacy. The Universality of the satisfaction derogates nothing from the special grace; neither the speciality of the one, abateth the generality of the other. The Lord give us a right understanding of his mind and will, and bless this work of the Author, both to Ministers and their People, that the common Salvation may not be narrowed or lessened, that Coming Souls may not be discouraged, and that the Gospel of Salvation which we Preach may be Tidings of Joy to all People, and then I shall not repent my part in the Publication thereof.

If any shall be so far dissatisfied with the Title and Subject of the Book as to throw it aside, I only desire they would seriously think of those words, p. 286. [When God saith so expresly that Christ dyed for all, and tasted death for every man, and is the Ransom for all, and the propitiation for the sins of the whole World, it beseems every Christian rather to explain in what sense Christ dyed for all men, than flatly to deny it.] And let me add those words of Bishop Usher; Distinguish between the satisfaction of Christ absolutely considered, and the application of the same unto every one in particular: The former was once done for all, the other is still in doing; the one brings with it sufficiency abundant to discharge the whole debt, the other adds unto it efficacy. The Universality of the satisfaction derogates nothing from the special grace; neither the speciality of the one, abateth the generality of the other. The Lord give us a right understanding of his mind and will, and bless this work of the Author, both to Ministers and their People, that the common Salvation may not be narrowed or lessen'd, that Coming Souls may not be discouraged, and that the Gospel of Salvation which we Preach may be Tydings of Joy to all People, and then I shall not repent my part in the Publication thereof.

June 18. 1694. JOSEPH READ.

OF Universal Redemption.

Chap. 1. The General Question, Whether Christ Died for All Men, and not only for the Elect? Aff.

Though, according to the Order of our Disputations, I must directly Affirm or Deny; and indeed may safely Affirm as the Question is thus generally put, yet that it may be understood in what sense I affirm it, it is necessary that those ambiguities be removed, which, in some of the terms do cloud the sense, and that the nature of the Subject be somewhat opened. And indeed, it is a clear Explication that is most necessary in this Controversy; that we may not (as is here usual) fight in the dark, and trouble our selves with unuseful Argumentations, on an ill stated question, and in dubious terms; not knowing each others mind, if well our own.

THough, according to the Order of our Disputations, I must directly Affirm or Deny; and indeed may safely Affirm as the Question is thus generally put, yet that it may be understood in what sense I affirm it, it is necessary that those ambiguities be removed, which, in some of the terms do cloud the sense, and that the nature of the Subject be somewhat opened. And indeed, it is a clear Explication that is most necessary in this Controversie; that we may not (as is here usual) fight in the dark, and trouble our selves with unuseful Argumentations, on an ill stated question, and in dubious terms; not knowing each others mind, if well our own.

Who is meant by [Christ] we are all agreed: and who by [Men:] and that therefore we extend not the Question to Angels; though that with some be a great dispute, whether Christ dyed not in some ⟨p. 2⟩sort for them. By his [Dying] we mean, His whole Humiliation, of which his Death is so principal a part; that as the Scripture takes most notice of it, so must we. Amesius thinketh that the Assumption of the Human Nature, is no part of this Humiliation; his reason is, because it was an Act of the Sole Deity: And the Godhead cannot suffer. But I think we need not be of that Opinion; For, 1. The Holy Ghost seems to me to contradict it, making it part of Christs Humiliation, To make himself of no Reputation and take upon him the form of a Servant, and be made in the likeness of Men, when he was in the form of God, and equal with God, Phil. 2. 6, 7. 2. And though the Godhead cannot suffer the Loss of any Real Good, or suffer any Pain, yet in a Relative Sense he may be said to suffer while he is disesteemed and dishonoured. Mans Obedience addeth nothing to him, nor can it properly be said to do Good to God; yet is it in Bonum Dei Reputavitè as Aquin. speaks: It is Good and due to God from us; and when we deny it him, we deprive him of his due: Gods Glory is dear to him, or else Divines would not so use to affirm it his Sole End: (which saying yet needs Caution:) And as Relative and Reputative he enjoyeth and delighteth in his Honour and our Praises as good, so Relative and Reputative he suffereth when he is Dishonoured. And so the Condescension was so great (indeed to the astonishment of Angels and Men,) that it may well be taken for part of Christs Suffering; that ••od should by assuming so mean a Nature, become Man: It is the point that so surpasseth Human Reason, and seemeth so improbable to it, that it puts Faith harder to it, (and consequently ennobleth it more) ⟨p. 3⟩than any other in the World; which occasioned the whole Moral work of Faith, containing divers Physical Acts; to be all entitled or denominated hence, by the name of Belief. So that I am readier to think that the Eclipsing of the Glory of the Godhead in so strange a Condescension and Humility, not only in his Assumption of the Human Nature, but in the Life and Death of Christ, was the greatest part of his Sufferings:

Who is meant by [Christ] we are all agreed: and who by [Men:] and that therefore we extend not the Question to Angels; though that with some be a great dispute, whether Christ dyed not in some ⟨p. 2⟩sort for them. By his [Dying] we mean, His whole Humiliation, of which his Death is so principal a part; that as the Scripture takes most notice of it, so must we. Amesius thinketh that the Assumption of the Human Nature, is no part of this Humiliation; his reason is, because it was an Act of the Sole Deity: And the Godhead cannot suffer. But I think we need not be of that Opinion; For, 1. The Holy Ghost seems to me to contradict it, making it part of Christs Humiliation, To make himself of no Reputation and take upon him the form of a Servant, and be made in the likeness of Men, when he was in the form of God, and equal with God, Phil. 2. 6, 7. 2. And though the Godhead cannot suffer the Loss of any Real Good, or suffer any Pain, yet in a Relative Sense he may be said to suffer while he is disesteemed and dishonoured. Mans Obedience addeth nothing to him, nor can it properly be said to do Good to God; yet is it in Bonum Dei Reputavitè as Aquin. speaks: It is Good and due to God from us; and when we deny it him, we deprive him of his due: Gods Glory is dear to him, or else Divines would not so use to affirm it his Sole End: (which saying yet needs Caution:) And as Relative and Reputative he enjoyeth and delighteth in his Honour and our Praises as good, so Relative and Reputative he suffereth when he is Dishonoured. And so the Condescention was so great (indeed to the astonishment of Angels and Men,) that it may well be taken for part of Christs Suffering; that ••od should by assuming so mean a Nature, become Man: It is the point that so surpasseth Human Reason, and seemeth so improbable to it, that it puts Faith harder to it, (and consequently ennobleth it more) ⟨p. 3⟩than any other in the World; which occasioned the whole Moral work of Faith, containing divers Physical Acts; to be all entitled or denominated hence, by the name of Belief. So that I am readier to think that the Eclipsing of the Glory of the Godhead in so strange a Condescention and Humility, not only in his Assumption of the Human Nature, but in the Life and Death of Christ, was the greatest part of his Sufferings:

And am so far from thinking that the Godhead did not Suffer, that I think its Sufferings were the chiefest for merit; though in a Natural Sense it be uncapable of suffering.