Redemption Redeemed. John Goodwin

acquainted with him, a man of so great sharpness, quickness, and subtlety of wit, as ever this or perhaps any nation bred. His industry strove, if it were possible, to equal the largeness of his capacity, whereby be became as great a master of polite, various, and universal learning as ever yet conversed with books. He went to the synod of Dort a rigid Calvinist; but on hearing Episcopius’s reasons against those doctrines, he from that time renounced John Calvin.

      Dr. Goad was another of those Divines deputed by King James to go to the synod. He was, says my author, a person every way eminent in his time, having the repute of a great and general scholar, exact critic and historian, a poet, orator, schoolman and divine. He went to the synod in the room of Dr. Hall, who came back indisposed, where he acquitted himself with applause in defence of Calvin’s doctrines. But the force of truth, and an impartial consideration of the reasons offered in its defence, at length prevailed with him to alter his judgment; and he then stood forth an advocate for the other side of the question. Dr. Womaek, bishop of St. David’s, is said to have been convinced by the powerful reasoning of Arminius, and to come over to the Remonstrants.

      But notwithstanding some few deserted the good old cause of rigid Calvinism, it was known to be too useful a state-engine to be given up by the managers of the synod. Accordingly by their decree it was established as orthodoxy. And had they stopped here, there had been no great harm done. But they decreed moreover that no one should he admitted to the ministry, nor suffered to preach, nor teach a school, that was not in their sense orthodox. Nay, to such a length did they proceed in some places, that they would not suffer a man to be a parish clerk or sexton, who was not approved of for his orthodoxy. But they did not stop here. They imprisoned, banished, confiscated the goods, and ruined all those worthy ministers, whose consciences would not suffer them to subscribe to the horrible decree. Thus we see the spirit of Calvinism, and how it came to he honoured with the name of orthodoxy, and to be so prevalent in this nation.

      I shall say no more of the national mischiefs that have arisen in this land by means of Calvinism being pronounced orthodoxy; nor how great a hand the Jesuits had in the time of the civil war, in artfully and secretly pushing on predestination amid the Geneva customs, under a pretence of reforming the doctrine and discipline of the church, when their grand aim was to destroy both. But I have seen much of the mischief arising from it, with regard to particular persons. How many have been heard to curse and blaspheme the God of love, in a manner shocking to think of, on account of his supposed horrible decree? We have known other serious Christians, of a timorous disposition, walk for years together on the very brink of despair, always in fear lest they should not be of the number of the elect, and so finally perish. Others, who for many years were happy in God, and walked as became the gospel, who afterwards fell; and then rocking themselves in the cradle of perseverance, have vainly fancied that they never could fall so as to perish, and therefore have given themselves up to take their full swing of sin. Who can tell the mischief that these unscriptural doctrines leave done and are capable of doing in the world? In short, the doctrine of absolute election, like the Pharisees with their key of knowledge, hinders many from entering into the Kingdom of Heaven, who were entering in, as also many who were entering it turns out again. For who would strive to enter in at the strait gate, if they were fully persuaded that by virtue of an absolute and eternal decree, such and such persons should never be able to enter in and by virtue of such a decree, such and such other persons should be thrust in head and shoulders.

      The mischievous consequences of such doctrine the Bishop of London was well aware of: for at the Hampton Court conference, when Dr. Reynolds and others of his party insisted on the Lambeth Articles being added to the thirty-nine articles of the Church of England, the good Bishop observed to King James I: “that very many in those days neglected holiness of life, presuming too much on persisting in grace; laying all their religion on predestination, saying, if I shall be saved, I shall be saved,” which he termed a desperate doctrine, and showed it to be contrary to good divinity and the true doctrine of predestination. By such arguments the King was persuaded, and the Lambeth Articles were wisely and justly rejected.

      It hath been frequently intimated that the extent of the death of Christ, which is the leading subject of this work, is of no great importance, and that we need not trouble our heads about it; namely, whether he died for all, or only for a few, provided we believe in him for ourselves I must confess that I have been in danger of falling into the same sentiment myself, and thereby in some measure eclipsing the glory of the blessed gospel of Jesus Christ. But the subject, if duly considered, will appear to be of greater importance than many are ready to imagine; and our author must have been deeply convinced of this, or he would not have taken so many pains to set it in a true point of light.

      1. Its importance will appear, if we only consider it as a part of divine revelation. The great and blessed God, in compassion to our ignorance, hath been graciously pleased to favour us with a revelation of his mind and will, which bears the stamp of divinity in every part of it. There is nothing unimportant, or trifling in this book; every part of it undoubtedly ought to he carefully attended to, and firmly believed by us. In it we are particularly informed for whom the Son of God laid down his life. It contains a revelation of the mind of the Deity, so far as it was proper for him to make it known. It was given by the inspiration of God; designed in a peculiar manner for the information and instruction of men; and to treat it with any degree of slight or indifference, is in effect, so far, to slight and disregard that glorious Being who is the author of it.

      2. The importance of the extent of our Saviour’s death will farther appear, by considering how deeply mankind are interested in it. The whole human race is concerned in the death of the Lord Jesus Christ. It respects our everlasting felicity and happiness, in comparison of which, all time concerns of this present world, however important, are mere trifles. It is in a peculiar manner connected with our hope of glory, and the only way to come to the enjoyment of it. For if there should be any among the sons of men for whom the Lord Jesus Christ did not die, these are unavoidably, and without any fault of their own, excluded from all possibility of happiness. For Christ is the only Redeemer; the only way to glory; and “there is not salvation in any other.”

      As all appear to be so deeply interested in the death of Christ, it ought to be remembered within all seriousness; and being a manifestation of the greatest love and regard for us, it therefore very justly demands suitable and grateful returns. Under this consideration, it should influence the temper and conduct of all mankind, wherever this transaction of divine love is known by a preached gospel. If Christ died for all, it ought in the plainest and most unequivocal language be made known to all who hear the gospel. All ought cordially to believe it, and earnestly to seek for the salvation which he has procured for them; and to love, praise, and serve him for it. All who do not thus gratefully remember such a wonderful instance of love, will be justly condemned.

      On the other hand, if Jesus Christ did not die for all, it is evident that no one is under any obligation to pay this grateful regard for him, until he comes to know that Jesus Christ died for him in particular. It is in the very nature of things impossible, nor can it in justice be required, that any one should acknowledge favours which he never received; or make returns of love and obedience in the consideration of a fact which he does not know to have ever existed. That “Jesus Christ died for our sins” is the leading fact recorded in the gospel, 1 Cor. 15:3, and without the belief of this truth we cannot be real Christians. But if Jesus Christ died for all men, and this be recorded in the gospel, (which our author clearly proves) it evidently follows that all men which hear the gospel, ought to believe it with that faith which worketh by love, both to God and man; and all who do not thus believe, experience, and act, fall under righteous condemnation.

      3. The extent of the death of Jesus Christ, will appear still of greater importance, when we consider that it will affect our views of the day of judgment, and the manner in which we shall be dealt with at the great day. If no evidence can he produced from scripture that Christ died for us, we cannot rationally suppose that we are in danger of being condemned because we have not believed in him, and loved him, and served him as our Saviour. But if we believe that Jesus died for all, and that those which are condemned, are condemned “because they have not believed in the name of the only begotten Son of God;” it naturally follows that we may be accepted through him at the great day, unless we neglect the great salvation