Remaining Quotes by Asahel Nettleton (1783–1844) on the Free Offer and the Death of Christ

1) The Free Offer

5. Death puts a period to our probation. This world is not our home. The great errand on which we were sent into the world, is, that we may prepare for eternity. It is now the season of trial—the most important period of our being. Every act of ours will have some influence on us through interminable ages. To every soul God has assigned a great and important work. All things are now preparing for the day when God shall bring every work into judgment, with every secret thing. The gates of heaven are now flung wide open to every sinner. Heaven with all its glories, is brought within his reach. At this critical moment, the world is presenting all its charms. The path to hell is broad, and easy, and of rapid descent. The lust of the flesh, the lust of the eye, and the pride of life, and all the fascinating pleasures of sin, are now exerting their united influence to try this immortal soul, whether it will yield and go to hell, or whether it will resist, deny itself, and take up every cross, despising the shame. Every hour, and every moment is big with consequences. The season of trial is short. It is to be enjoyed but once. Eternity comes hastening on. Every sinner is now on trial once for all. He is now invited by all the love and compassion of a bleeding Saviour, and urged by all the horrors of the second death, to enter the ark of safety. He is now called upon to strive—to agonize to enter the strait gate. But death closes the scene forever. At midnight the cry is made, “behold the bridegroom cometh, go ye out to meet him.” Then those that are ready enter heaven, and the door is shut. To the impenitent, death closes the door of heaven, and closes it forever. The voice of the Saviour, and the sound of the gospel will be heard no more. Ministers will preach no more. No more will they warn every man night and day with tears. No Sabbath will again dawn upon the sinner. The doors of the sanctuary will never again be opened to him, and a voice from the mercy-seat inviting him to enter, will be heard no more.

Asahel Nettleton, “Sermon XIII: Death,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 178–179. Also in Asahel Nettleton, “Sermon 2: The Contemplation of Death (Deuteronomy 32:29),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 13–14. There are some minor discrepancies between the 1995 version and the 1854 edition.

6. Is it because salvation is not freely offered. The invitation is, “Ho everyone that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat; buy wine and milk without money and without price.” “The Spirit and the bride say come; and let him that heareth, say come; and let him that is athirst come; and whosoever will, let him take of the water of life freely.” “Come for all things are now ready.” Salvation is now freely offered, and always has been; and you may rest assured, that it will never be offered more freely.

Asahel Nettleton, “Sermon VIII: Indecision in Religion,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 121. Also in Asahel Nettleton, “Sermon 3: Indecision in Religion (I Kings 18:21),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 20. There is a discrepancy. In this edition, before the Isa. 55:1 quotation, it is introduced by the sentence, “Salvation is freely offered.” The last sentence in this version says, “And you are invited, entreated, nay, commanded to accept. This always has been the case; salvation always has been freely offered to you.”

The Spirit strives with men, not merely to show them their guilt and danger; but to show them their need of a Saviour, and to incline them to come to Christ. When they see their need of Christ, they are unwilling to come to him. “Ye will not come to me that ye might have life.” “No man can come unto me, except the Father which hath sent me draw him.” Now the Spirit comes to draw reluctant hearts. If it were not for this awful reluctance of the sinner to come to Christ, this drawing would not be necessary.

Asahel Nettleton, “Sermon XXXVI: God’s spirit will not always strive,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 360. Also in Asahel Nettleton, “Sermon 52: God’s Spirit Will Not Always Strive (Genesis 6:3),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 440.

3. The sinner is invited to Christ for life. “I am come,” said Christ, “that they might have life.” “He that believeth on the Son, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.” Sinners are invited to Christ that they may receive life. And Christ says, “ye will not come unto me that ye might have life!” Now it is clear, that none but those who are under sentence of death, and are destitute of spiritual life, are invited to Christ for life. The offer of life, is proof positive that all to whom the offer is made, are lost. The gospel offer, “Whosoever will, let him take the water of life freely,” is made to those, and those only who are spiritually dead.

Asahel Nettleton, “Sermon XXXVII: Salvation for the Lost,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 367. Also in Asahel Nettleton, “Sermon 53: Salvation for the Lost (Luke 19:10),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 447.

2) The Atonement

Though salvation is freely offered to every sinner who hears the gospel, yet such is the depravity of the human heart, that not a single son or daughter of Adam will accept. Left to themselves, all will go to destruction, notwithstanding the atonement and the free offer of salvation. What then shall be done? Shall the Saviour’s death be in vain? Here the covenant of redemption comes in as the only ground of hope. It is through this covenant, that any one ever was, or ever will be saved.

Asahel Nettleton, “Sermon V: Perseverance of the Saints,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 73. This entire portion is strangely missing or omitted in the 1995 edition (see “Sermon 25: The Perseverance of the Saints [Philippians 1:6],” p. 193), which alleges to be “Taken from the original handwritten manuscripts of the Rev. Asahel Nettleton” (Title page). William C. Nichols, of International Outreach, Inc., says the “first 29 chapters [which this section is included in] have been taken word for word from Nettleton’s handwritten manuscripts.” Apparently the “Hartford Seminary [in Hartford, Connecticut] manuscripts...are fragile, faint, torn, and difficult to read and handle.” One wonders if perhaps this is the reason for this omission. It would be worth investigating the original. This discrepancy or deletion can’t be due to “illegible handwriting” since a “hole in the manuscript” since there is no footnote indicating such, as Nichols says would be the case (ibid., i.). In 1995, as indicated in Nichols’s preface, Mr. Tom Newman (director of the Hartford Seminary Library) and Mrs. Carolyn Sperl (head of Reference and Interlibrary Loans at the Seminary) assisted Nichols as the time.

But this is not all. Think of his love—his boundless compassion for sinners. Think of your vileness—the number and aggravation of your sins; and yet the Saviour has laid down his life for you. “God so loved the world, that he gave his only begotten Son”—And what returns have you made for this unspeakable gift? You have been ashamed of him. Were you justly condemned to die by the laws of the state; and at the awful crisis, should some kind friend step forward and offer to die in your stead; and with his dying breath, request an affectionate remembrance; would not the bare mention of his name, bring tears into your eyes? But what has the Saviour done? Groaned and died under the weight of all your sins, to deliver you not from the momentary pangs of death; but from the fire that shall never be quenched. And what returns have you made? You have been ashamed of him. “Scarcely for a righteous man will one die.” “But God commendeth his love toward us, in that while we were yet sinners, Christ died for us.” How ungrateful to be ashamed of Christ!

Asahel Nettleton, “Sermon 31: The Sin and Consequences of Being Ashamed of Christ (Luke 9:26), in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 269. Also in Asahel Nettleton, “Sermon III: The Sin and Consequences of Being Ashamed of Christ,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 47. Christ’s “love” and “boundless compassion for sinners” includes his “laying down his life” for all the lost Nettleton is addressing. He quotes John 3:16 to support that idea, and indiscriminately tells the lost in his audience that the Savior “groanded and died under the weight of all their sins” to deliver them from “the fire that shall not be quenched,” or for their eternal salvation, not merely temporal sufferings.

Bring this subject, my hearers, home to your hearts. How do you feel when you know that others are ashamed of you? Suppose one of your companions should be ashamed to own an acquaintance with you—should blush and hide his face at the bare mention of your name—should flee at your approach—and should bolt and bar his door lest he should be disgraced by your society. To be treated thus by your equal would be trying. To be treated thus by your best friend, would be heart rending. But this is nothing. Christ the friend of sinners, who groaned and died on the cross to save you, will be ashamed of you. O, to have Christ ashamed of you! Let all your friends—Let all the world be ashamed of you—Let them cast out your name as evil—Let them point and hoot at you as you pass along the streets; still it is nothing to the punishment that is coming upon you, if you are now ashamed of Christ. If Christ were your friend, this might be easily borne. It would be nothing. You might even esteem “the reproach of Christ greater riches than all the treasures of” this world. But to have Christ ashamed of you—who can bear it?

Asahel Nettleton, “Sermon III: The Sin and Consequences of Being Ashamed of Christ,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 49. Also in Asahel Nettleton, “Sermon 31: The Sin and Consequences of Being Ashamed of Christ (Luke 9:26), in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 271. There is a slight discrepancy in this version. Instead of “best friend,” it has “your equal.” In the context, clearly Nettleton is talking to unbelievers who are ashamed of Christ, and will have “punishment coming upon” them.

Let me appeal to the experience of impenitent sinners. Do you love to pray? Do you love to meditate and converse on the subject of religion? Why is it that all the motives which are presented to your minds, are insufficient to induce you to comply with the terms of the gospel? Why do you not repent? Do you say, you cannot? Then certainly you are totally depraved. If you had the least love to God, you could not help repenting. Think against who you have sinned. What a heart must that be that can feel no contrition for sin committed against such a glorious being? Think of the love of Christ in dying for your sins, and in offering you salvation without money and without price. Surely if this is not sufficient to melt your hearts, they must be harder than adamant.

Asahel Nettleton, “Sermon 44: Total Depravity (Genesis 6:5),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 397–98. Also in Asahel Nettleton, “Sermon XXVIII: Total Depravity,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 317–18. It is clear in the context that Nettleton is addressing the unregenerate, or those who may “venture on in sin in view of these threatenings.”

Hence we find that the Scriptures speak of God’s reconciling the world unto himself—not of his being reconciled to the world, or to their plans of salvation. But the fact that Christ has died, and that a way of salvation has been provided, does not settle the question whether the sinner will be saved. If he is displeased with the plan of salvation, and does not freely subscribe with his hand unto the Lord, instead of being saved, he will fall under an aggravated condemnation.

Asahel Nettleton, “Sermon XX: Sinners Entreated to be Reconciled to God,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 252. Also in Asahel Nettleton, “Sermon 39: Sinners Entreated to be Reconciled to God (2 Corinthians 5:20),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 359.

That God should give his Son to die for this rebellious world—that Christ should consent to assume our nature, and suffer in out stead—and that salvation should be freely offered to the children of men, in an exhibition of astonishing mercy. And that all with one consent, should begin to make excuse, and refuse to accept of offered mercy, is proof of astonishing depravity. We should naturally expect that God would do no more for such ungrateful creatures. But he has given us his Holy Spirit to strive with them. This may properly be styled God’s last effort with sinners.

Asahel Nettleton, “Sermon 52: God’s Spirit Will Not Always Strive (Genesis 6:3),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 439. Also in Asahel Nettleton, “Sermon XXXVI: God’s spirit will not always strive,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 359. It is clear in the context that Nettleton is addressing lost sinners, and telling them God gave his Son to die for them, or for “all” who “with one consent, should begin to make excuse, and refuse to accept of offered mercy,” due to their “astonishing depravity.”

Your sins have been committed against Christ who died for sinners—and is it hard that you should be required to feel sorrow for sins which have contributed to nail the Saviour to the cross? What a heart must that be which does not melt in view of a Saviour’s dying love?

Asahel Nettleton, “Sermon XXXV: The Nature and Reasonableness of Evangelical Repentance,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 356. Also in Asahel Nettleton, “Sermon 51: The Nature and Reasonableness of Evangelical Repentance (Acts 17:30),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 436. Nettleton is obviously speaking to unbelievers in the context, and including all of them in the class of “sinners” for whom Christ died. That he says their “sins...contributed to nail the Saviour to the cross” bespeaks an unlimited imputation.

We learn from this subject why ministers preach the gospel. Although Christ has come and laid down his life for sinners, they all with one consent refuse to come to him for pardon and eternal life. The business of ministers is to show them their lost condition, and to urge them to come to Christ for life. This is the reason why Paul, and the other apostles preached the gospel to sinners;—and this is the reason why missionaries are sent into all parts of the world to proclaim the gospel.

Asahel Nettleton, “Sermon 53: Salvation for the Lost (Luke 19:10),” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 449. Also in Asahel Nettleton, “Sermon XXXVIII: Salvation for the Lost,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 369. It is clear in the context that Nettleton is addressing all the lost when he says that the “sinners” for whom Christ came and “laid down his life” are those who “with one consent refuse to come to him for pardon and eternal life.”

II. Why is it [the inefficacy of the means in themselves to convert sinners] so?
Not because the atonement is not sufficient for all men.
Not because salvation is not offered to all.
But it is not of him that willeth nor of him that runneth, because
Sinners always will wrong, and always run wrong.

Asahel Nettleton, “Plans of Sermons, and Brief Observations on Texts of Scripture: Romans ix:16,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 375–76. Also in Asahel Nettleton, “Plans of Sermons, and Brief Observations on Texts of Scripture: Romans 9:16,” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 455–56.

The house of heaven.
I. The door of heaven is opened.
By whom? Rev. iii:7, 8. “These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth,” &c.
How?  By his sufferings and death.
For whom? “Who gave himself a ransom for all.” “Tasted death for every man.” “We thus judge if one died for all.”
II. The door will be shut.
When? At death—when the Spirit ceases to strive.
By whom? By Christ the master of the house.
How long will it be shut?
Forever. He that is holy—holy still. He that is filthy—filthy still.
When the door is shut some will be shut out, and some will be shut in.
If it should now be shut, where should we be found?

Asahel Nettleton, “Plans of Sermons, and Brief Observations on Texts of Scripture: Matthew xiii:25,” in Remains of the Late Rev. Asahel Nettleton, D.D., ed. Bennet Tyler (Hartford: Published by Robins and Smith, 1845), 389–90. Also in Asahel Nettleton, “Plans of Sermons, and Brief Observations on Texts of Scripture: Matthew 13:25,” in Asahel Nettleton: Sermons from the Second Great Awakening (Ames, IA: International Outreach, 1995), 469–70. Nettleton appears to use 2 Cor. 5:14, 1 Tim. 2:6, and Heb. 2:9 in universal ways, as he includes all who will be eventually shut out within the scope of these texts. The door of heaven is currently opened for them by the death of Christ.

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Joseph Hacon (1603–1662) on the Extent and Intent of Christ’s Death

Since Joseph Hacon appears to be very similar in his position to James Ussher, John Davenant, Richard Baxter, and Edward Polhill, particularly in his idea of an ordained sufficiency for all and other things he says, I thought I would post his comments on the dispute. He wrote:

Qu. 93. For whom was his Death a satisfactory ransom?
A. For all.
Qu. 94. How doth that appear?
A. The Scriptures plainly affirm it so, telling us, that he died and gave himself a ransom for all, tasted Death for every one.

The controversy is not, Whether Christ did die for all, or no: but how, and in what sense, it is so said. There be many places of holy Scripture, and many arguments, not easily solved; because, as I think, insoluble; which are brought to prove, that Jesus Christ did suffer death for all men: But when it is also said, that he died for his sheep; and for his Church; and that for whom God delivered up his son, to them he giveth all things; and when his Death, Resurrection, and Intercession, do as in a chain, one draw the other, Rom. 8. And when it is certain, that God doth not give all things to all men, as namely, not Faith and Repentance; we are of necessity put upon it to distinguish: which we do so as to satisfy our selves; yet finding withal, that Contention is fed with a fire that is unquenchable.

We believe, as our Church [of England] hath made profession, and taught us, that the Son of God did offer a full, perfect, and sufficient oblation and satisfaction for the sins of the whole world, and that he died for every man. And although notice of this be not given to every man, or all the world; yet may it be given, and truly declared to them.

Such love did God bear to Human nature, or all mankind, more than to the lapsed Angels; that there was, and is a possibility for every man whatsoever to be saved, though he do not perform the Law, or Covenant of works. God’s justice is so far satisfied, that way is made for mercy, pardon, and favour. Nevertheless, for the actual participation of benefit by Christ’s Death, and application to each particular person, there is more to be done, than what is done by Christ for all the world. The fruit of his passion, as to life eternal, is derived only to his body mystical, to such as are more nearly united to him, than by the common Relation, or kin, or claim of human nature, which he took upon him, and for which he suffered. And although by his blood he obtained, as well Universal, as eternal Redemption; yet by Faith in his blood are we justified. And he who is said to be the Saviour of all men, is said also to be the Saviour of his Body; that is, of such as partake of his Spirit, and are subject to him, and joined to him, as the parts of the Body are to the Head: So all men are not.

In this Nation at some especial times, comes forth a General Pardon: in which case though we set aside the Exceptions, or the excepted; Those persons to whom it is really and truly intended, must sue out their pardon: otherwise, they may be supposed not to accept of it. And if then, any shall urge the Term, and Title of the General Pardon, and insist, without end upon this, That a pardon it is, and such a pardon as is general to all the people, without taking notice of any thing else further to be done; he that hath but small skill, can easily see, how weak such kind of reasoning is.

Now whereas Faith is God’s gift, and he bestoweth his Spirit where he will, and man cannot believe of himself, nor perform the condition required; here beginneth the first overture of that secret difference that is betwixt man and man: and here first openeth it self, the great mystery of Election, in that the Ransom, or Satisfaction which God hath accepted, as general, and sufficient for all men, that whosoever believeth should not perish; doth not actually, and efficaciously, profit all men to life eternal, because to all men it is not given, to believe and perform the condition.

Whereas others think best to distinguish here, the universal particle All; all, both Jews and Gentiles: or all, that is, the several kinds, or estates of men: or all, that is, all the Elect. I do now distinguish the Intentional particle, For: which denoteth the end, or intention; and sometimes moreover the effect of the Intention.

The death of Christ was for all, but not for all alike, or in the same manner, or with the like issue & event. He gave himself, and suffered sufficiently, with a general Intention for all; but efficaciously, with a special Intention, for some only.

When we say sufficiently, we do not mean a mere or bare sufficiency, as if there were only price and worth enough in Christ’s blood, to redeem all. As a rich man may have money enough in his chest, to relieve all the poor in the Town: But we mean a sufficiency with promise and proffer of benefit for all, yet not without a condition to be performed: As when a rich man doth give such a sum of money, to be by dole distributed to all the poor of that Town where he liveth: provided that they orderly attend at such a time and place to receive it. The Gift is intended for them all. But some it may be, had no notice of it: and perhaps some others have no mind to take it. Yet were the alms intended for them all, and to each of them who did absent themselves, it may be truly said, Had you waited as was appointed, you had received your dole. But so it cannot truly be said to such poor, as live in distant places, because it was not intended, nor provided for them.

There is no possibility for Satan and his angels to be saved by the death of Christ, not only because their nature was not assumed, but because Christ’s death in the purpose of God, was not ordained for them, as it was for mankind. This Proposition therefore [If Satan believe, he shall be saved] is not true, because Christ died not for him. But this Proposition [If Judas Iscariot believe, he shall be saved], was true, because Christ died for him.

A favourite may procure a place at Court, for his friend in the Country; who nevertheless doth choose to live retiredly, and in the shadow, rather then in the view and glory of the world: the preferment in the mean time being ready for him, intended for him, and proffered him.

And that in this sense, our Blessed Saviour did suffer death for all men: as our Church [in the Thirty-Nine Articles] hath framed the Answer; Jesus Christ redeemed me and all mankind, may be proved out of those words, 1 John 3:23. This is his Commandment, that we should believe in the name of his Son. There is not only a Command or Commission to the Apostles, to preach the Gospel to every Creature: But a Command also to every one that hears it, to believe it. Now, first, God doth not command any thing to be believed that is not true: and whosoever believeth in the Son of God, must believe, this at the least, that he died for him; therefore God commandeth every man that heareth the Gospel, to believe that the Son of God died for him. Now whatsoever I believe, is not therefore true because I believe it; but it must be true before it be believed: so for all those that are commanded to believe, did Christ suffer Death, and offer Sacrifice.

And if any man shall hold on the contrary, that Faith doth not consist in believing this or that proposition, as, Jesus Christ gave himself for me; but in laying hold on, and apprehending and receiving Christ a Saviour, and that this is the right object of that kind of Faith, which is given in command to every one that heareth the Gospel; Then I argue, secondly thus: God doth not command any thing that is impossible. I mean not, that is impossible to such a person as now he is, and at such a time; but that is impossible in it self to be done. But now it is a thing not possible or any way feasible, for me to lay hold on Christ a Saviour, unless he be ordained and appointed a Saviour for me: and this cannot be, but by God’s appointment and institution, setting him forth to be a common Sacrifice and propitiation: thus it is in life spiritual, even as in corporal life, and the course of nature, it is impossible to be fed and nourished by a stone, because it never was ordained of God for food. Therefore Jesus Christ did give himself a Sacrifice for all men that hear the Gospel: and as for them who never heard of him, he offered Sacrifice for their sins also: and whosoever shall go and tell them so, shall tell them but the truth. Although, until they hear it, they do not sin, in not believing it; as they do, who hear, and believe not. So much for the general intention, and ordination of Christ’s Death for all men.

But as there is this general Redemption, by means of that one Sacrifice for all men; so there is proper to those who are chosen to life, A special Redemption; which, as it proceeds from Election, Eph. 1:4. so it consists in actual forgiveness of sins, v.7. in whom we have Redemption, the forgiveness of sins. All men are no where said to be elected, All men are no where said to be forgiven. So some Redemption belongs to all; but, not every kind of Redemption.

And that the intention of benefit by Christ’s Passion, was not alike to all, on his part; but more to some than to others; appeareth hence, that there was not the like application of it, made by him to all. He who offered himself a Sacrifice for the sins of all men, yet did pray for some only, Joh. 17:9. And God who gave his son, that whosoever believeth in him, should not perish, did absolutely intend, that the benefit of that promise should infallibly take place, in some, by removing that infidelity, which might have hindered them, and by giving faith which enabled them, to perform the condition, and lay hold on the promise, for want of which faith, others are lost. If in time, and in execution, he dealeth not alike the fruit of Christ’s Death to all men; then may we safely gather, that his purpose and intention, touching the fruit of Christ’s Death was not alike to all men. Executio est speculum Decreti, we may safely behold and view, God’s purpose and determination, in what he doth in time effect and bring to pass.

And if any man shall now murmur within himself and say: I know not whether I be of that selected number, for whom Christ’s Death was intended to be actually & every way efficacious; nor whether God’s love and good will be as much to me, as it is to any other, and shall thereupon neglect the duties of God’s law, and the means of his own eternal safety, giving ear to the whispers of some false teachers, by whom he is encouraged so to do, or at leastwise excused for so doing, rather than listening to the grave and wholesome advice, of our Church-Articles; which is, To receive God’s promises, in such wise, as they be generally set forth in holy Scriptures; I shall only desire him to call to mind that saying of Moses Deut. 29. Secret things belong to the Lord, our God; but things revealed belong to us. In which words the Man of God setteth bounds to our knowledge, and to our search, as once he did to the people at the foot of the mount, that they might know their distance and keep it, and not at their utmost peril, break through, and gaze. And whosoever he be that shall refuse, to entertain and embrace points of belief, and the Doctrine of godliness fully revealed; and in the mean time busily intermeddle with secrets reserved; shall add to disobedience, the sacrilege of curiosity, and may fear that God will set his face against him, that shall dare to cross and thwart, in such a manner, so severe an Edict made known and published.

Joseph Hacon, A Review of Mr. Horn’s Catechisme: And Some few of his Questions and Answers noted by J.H. of Massingham p. Norf. (Cambridge: Printed by John Field, 1660), 53–61. Some of the spelling has been updated and modernized.

Bio:
Hacon was a native of Topcroft, Norfolk, where he was born on the 17th of May, 1603. He was educated at Emmanuel College, Cambridge, and, after entering Holy Orders, was made Rector of Massingham in his 40th year. After a few years, he was made Registrar of the Parish. He was buried at Massingham Parva on the 18th September, 1662. See Ronald F. McLeod, Massingham Parva: Past and Present (London: Waterlow & Sons, 1882), 113–114.

B. H. Carroll (1843–1914) on “Christ’s Atonement and Paul’s Prayer”

Before taking up this part of the exposition I will answer a question arising from the discussion in the previous chapter, viz.: "Did Christ expiate the sins of all men, or the sins of the elect only, and does not universal expiation demand universal salvation?" This question belongs to the department of systematic theology. Without desire to intrude into that department, yet as biblical theology cannot be altogether separated from the teaching of the English Bible, I submit a reply for the benefit of those who may never study systematic theology. It is every way a difficult question, and calls out in its answer all the theories of the atonement advocated in the Christian ages. In general terms it is the old question – is the atonement general or limited? Perhaps no man has ever given a precise answer satisfactory to his own mind even, and it is certain no one has ever satisfied all others.

It must be sufficient for present purposes to deal with the question briefly, relegating to systematic theology the critical and extended reply derived from a comparison of all the prominent theories of the atonement in the light of the Scriptures. The following passages of Scripture doubtless suggest the question: Hebrews 2:9, "Jesus hath been made a little lower than the angels . . . that by the grace of God he should taste death for every man." There must be some real sense, some gracious sense, in which he tasted death for every man. 1 Timothy 4:9-10: "Faithful is the saying and worthy of all acceptation. For to this end we labor and strive, because we have our hope set on the living God, who is the Saviour of all men, specially of them that believe." Here again it is evident that God in some real sense is the Saviour of all men, but not in the special sense in which he is the Saviour of believers. A more pertinent passage is 1 John 2:2, "And he [Jesus Christ] is the propitiation for our sins; and not for ours only, but also for the whole world."

The first question is answered here if anywhere. The question is, "Did Christ expiate the sins of all men?" And this passage says, "He is the propitiation for the sins of the whole world." Further on in the letter (4:14) John says, "And we have beheld and bear witness that the Father hath sent the Son to be the Saviour of the world," this language doubtless referring back to John 1:29, "On the morrow he [John the Baptist] seeth Jesus coming unto him, and sayeth, Behold the Lamb of God that taketh away the sin of the world!" Here "Lamb of God," the vicarious sacrifice and "taketh away the sin" must refer to the expiation in some real sense. Moreover, it accords with "God so loved the world that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life," and quadrates particularly with the sincerity of the Great Commission in Matthew 28:19 and Mark 16:16, and the intense earnestness with which the apostles pressed home upon every heart the duty and privilege of all men to accept the salvation offered.

The case of Paul is much in point, because of the use of the very word in question, 2 Corinthians 5:1-20, "But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation. We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ, be ye reconciled to God." This particular passage is the more pertinent and important since it discriminates so clearly between the two reconciliations, to wit: (1) God was reconciled to us through the expiation of Christ, satisfying the claims of justice and placating the wrath of the law on account of sin. (2) Our reconciliation to God through acceptance of Christ tendered in the ministry of the word.

Here it is evident that expiation becomes effective to us through faith in Christ. And it is perfectly clear from many scriptures that no matter in what sense expiation was effective toward God for all men, it cannot result in universal salvation, since "he that believeth not, shall be damned." The second question is answered, to wit: No matter in what sense expiation was for all men Godward, it can avail to usward by faith alone. The question of universal salvation is not therefore bound up with reconciliation Godward, whatever its extent, but with the ministry of reconciliation and our acceptance or rejection of the tendered mercy. Speculate theorize, philosophize as we may on the extent of the atonement Godward, we are shut up peremptorily by the Scriptures to the conclusion that "he that believeth not, shall be damned."

It is the opinion of the author that universal or limited salvation is not connected with the atonement Godward, but with the ministry of reconciliation. In other words, the question is not, "Unto how many was God reconciled through Christ?" but, How many of us are reconciled to God through faith in Christ?

It seems to the author that the crux of the whole matter lies in three thoughts: (1) That in the final judgment the supreme test for men and angels is the question, "What was your attitude toward Christ, either in himself, his people, or his cause?" See particularly Matthew 25:31-46, where this principle is applied to all men. And see  1 Corinthians 6:3, where the test is implied toward angels, else saints could not judge them. Again, this decisive principle of the final judgment is expressly taught in Matthew 12:41-42 in the reference to the men of Nineveh and the Queen of Sheba, and yet again in our Lord's denunciation of the Galilean cities, (Matt. 11:21-24). (2) The second thought lies in our Lord's teaching that only one sin is an eternal sin, having never forgiveness in either world (Mark 3:2-30); Matthew 12:31-32, showing that condemnation comes from action in the Spirit's realm of application. See the culmination of unpardonable sin in "doing despite to the Spirit of grace" (Hebrews 10:26-29). (3) The effect of the death on the cross conferred on the Messiah, i.e., not the Son of God in eternity, but the Son of God by procreation, born of the virgin Mary, the sovereignty.[sic] of the universe. See Philippians. 2:5-11.

I hold James P. Boyce to be the greatest all-around Baptist ever produced by the South. While in his Systematic Theology he teaches that expiation of the sins of all men must mean universal salvation, yet before he closes his discussion he uses these remarkable words, which I cite:

(1) While for the elect he made an actual atonement, by which they are actually reconciled to God, and because of which are made the subjects of the special divine grace by which they became believers in Christ, and are justified through him.

(2) Christ at the same time and in the same work, wrought out a means of reconciliation for all men, which removed every legal obstacle to their salvation, upon their acceptance of the same conditions upon which the salvation is given to the elect. Abstract of Theology, revised by F. H. Kerfoot, p. 296.

(3) On page 297 he says,

The atoning work of Christ was not sufficient for the salvation of man. That work was only Godward, and only removed all the obstacles in the way of God's pardon of the sinner. But the sinner is also at enmity with God, and must be brought to accept salvation, and must learn to love and serve God. It is the special work of the Holy Spirit to bring this about. The first step here is to make known to man the gospel, which contains the glad tidings of salvation, under such influences as ought to lead to its acceptance.

For the purpose of comment I mark these paragraphs (1), (2), and (3). It seems difficult to reconcile (1) with (3) but (2) and (3) are in perfect harmony. In (1) he says that "for the elect he made actual atonement" . . . "they were actually reconciled to God." But in (3) he says that "the atoning work was not sufficient for the salvation of man, that work was only Godward, and only removed all the obstacles in the way of God's pardon for the sinner." This language applies of course to the elect. But in (2) he says, "Christ wrought out a means of reconciliation for all men which removed every legal obstacle to their salvation." Then for the elect the atonement "was not sufficient for the salvation of man" and "only removed all the obstacles in the way of God's pardon for the sinner," and if for the nonelect the atonement wrought out a means of reconciliation," "removing every legal obstacle to their salvation," what is the difference Godward? What is the difference so far as Christ's work is concerned? Does not the difference come in the Spirit's work in connection with the application of the atonement and the ministry of reconciliation? Do election and foreordination become operative toward atonement or toward acceptance of the atonement? These questions are submitted for consideration in the realm of the study of systematic theology. The author does not dogmatize on them. While he has only a very moderate respect for philosophy in any of its departments as taught in the schools, and prefers rather to accept every word of God without speculation, and believes it true and harmonious in all its parts, whether or not he is able to philosophically explain it, yet he submits merely for consideration along with other human philosophizing on the atonement the philosophy of Dr. Wm. C. Buck on this matter. It is found in his book, The Philosophy of Religion. On the question of general or limited atonement he takes this position, as I recall it: Jesus Christ through his death repurchased or bought back the whole lost human race, including the earth, man's habitat. The whole of it and all its peoples passed thereby under his sovereignty. What debt they once owed to the law they now owe to him, the surety who paid the debt. From his mediatorial throne he offers to forgive this debt now due him to all who will accept him. But all alike reject him. The Father, through the Spirit, graciously inclines some to accept him. Thus those really saved are saved according to the election and foreordination of God, not operative in the atonement which was general, but in the Spirit's application which was special. Those thus saved were originally promised by the Father to the Son. He dies for the whole world as the expression of the Father's universal love. He died for the elect, his church, as his promised reward.

Dr. Buck illustrates, so far as such an illustration can serve, by supposing a raid by Algerian pirates on a Spanish village, leading a multitude into captivity in Moorish North Africa. A philanthropist, touched by their piteous condition, ransoms all of them by one price, and now, owning them all, offers remission of the debt and free passage back to native Spain to all who will accept. Some prefer bondage and remain, others accept joyfully and go back home. Of course this illustration takes no account of the Father's work or the Spirit's work, touching only the question of ransom for all, the passing of the debt over to the surety, his sovereignty, in its remission and their acceptance or rejection.

Let us do with this or any other philosophy what we will, but let us not hesitate to accept all that the Scriptures teach on this matter. When we read John 10:14-16; 11:26-29; Acts 13:48; Romans 8:28-29; Ephesians 5:25-32, let us not abate one jot of their clear teaching of Christ's death for the elect and their certain salvation. And when we read John 1:29; 3:16; 1 Timothy 4:10; Hebrews 2:9; 1 John 2:2; Ezekiel 33: 11; Matthew 28:19; 1 Timothy 2:4, let us beware lest our theory, or philosophy, of the atonement constrain us to question God's sincerity, and disobey his commands. There are many true things in and out of the Bible beyond our satisfactory explanation. Let faith apprehend even where the finite mind cannot comprehend.

B. H. Carroll, “Colossians, Ephesians, and Hebrews,” in An Interpretation of the English Bible (Nashville,: Broadman Press, 1948; repr. Grand Rapids: Baker Book House, 1978), 86–92.

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Robert Dingley's (1619-1659) Exhortation to Those Especially in a Natural State

Dingley begins saying this:

"Well now suffer the word of Exhortation which I put to all of you, and especially such as are in a state of nature [i.e. unregenerate]. Oh taste and see that the Lord is good. Oh be persuaded in the bowels of Christ Jesus, to consider things well, and make trial of God and his ways. O taste divine goodness. You'll never repent of it, but wish you had tasted sooner. The greater thy sins are, the more need to taste of mercy. Take some motives to the work."

Richard Dingley, God's Sweetness Made Out in Christ; Or, Divine Relishes of Matchlesse Goodnesse (London: Printed by Matthew Simmons, 1649), 73-74. This book has prefatory remarks and recommendations by Thomas Goodwin and William Strong.

Here are two of his five exhortations:

"2. God invites and allures you to taste him, it shall be no presumption, Isa. 55. 1, 2. Ho, every one that thirsteth, come buy and eat wine and milk, and let your soul delight in fatness. And Rev. 22.17. Let whosoever will come and take of the waters of life freely. Christ would willingly have sinners taste of his love, and smell to every flower in his bosom; he stretches out his arms all the day long, and would fain gather you into his embrace." Ibid., 75.

"5. And lastly, Christ tasted gall for thee, Mat. 27.34. that thou mayst taste Ambrosia for him. He tasted death for thee, Heb. 2.9. that thou mightest taste life for him, and drink of those heavenly Nepenthes, that Ocean of pleasure, Psal. 16. He sweat and fainted in his agonies, that he might stay thee with flagons, and comfort thee with apples. He fasted forty days, that thou mightest be feasted to eternity. He wore a crown of thorns, that though mayest wear a crown of glory. He suffered among base evil doers, that thou mayest be blessed among those sweet companions in heaven: In a word, he endured the sorest pains, that thou mayest enjoy the greatest pleasures. O therefore deceive not his expectation, but let him see the travail of his soul, and be satisfied, Isa. 57.11. 'Tis sad when Christ shall complain, as Isa. 49.4, 5, 6 verses. O make not his death to be of none effect to you, forbear to fetch any more sighs from that heart that is so full of love to you, and now at length be persuaded to give up your selves to Christ, to taste and see how good the Lord is." Ibid., 76-77.

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William Burkitt (1650–1703) on Christ's Sufficient Propitiation

Observe 4. The extent of Christ’s death; he tasted death for every man; that is, Christ by his death has made God propitious to every man, made sin remissible, and every man saveable; the death of Christ renders God willing to be reconciled unto all sinners; faith renders him actually reconciled. The reason why every man doth not obtain salvation is not for want of a sufficient propitiation.

William Burkitt, Expository Notes With Practical Observations on the New Testament (Philadelphia: Sorin & Ball, 1844), 2:552.

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Paul Hobson (d.1666) Affirming Christ’s Death for Every Man

As you read the following, keep in mind that Hobson was a leading London Particular Baptist and evangelist, who signed the 1644 and 1646 Confessions. Thomas Gower wrote a preface to this book.

So now to my Affirmation, which is, that Christ died for every man, but not for all alike.

First, that he died for every man, for the proof of that see 1 Tim. 4.10. he is the Saviour of every man, but especially, so there is a common salvation by Christ intended to all. This truth is also made good in 2 Pet. 2.1. where he declares some men to be men of destruction, and tells them that they had denied the Lord that bought them; so that wicked men and men of destruction were comprehended in the purchase of Christ, further see Heb. 2.9.

Now I shall shew you what I do intend in it, and my Grounds for it, besides what already hath been said, consider, all men were comprehended in Adam, according to Scripture, Rom. 5.12. And what God speaks as to blessing and cursing, when he speaks to Adam, Gen. 2.17. saying, In the day thou eatest thereof, thou shalt die the death; now Adam when he eat fell, all men fell in him and came under this curse, according to these Scriptures Rom. 5.12,15,17. 1 Cor. 15.21, 22.

Now what the Lord saith must be true and exactly performed, which was in the very day when he eat, he must die, which word [death] doth comprehend death, in every sense. Now had not Jesus Christ been brought forth by the Lord to step between the pronunciation of the curse and the act meriting, and the execution of the curse, man must immediately have died, or else God had not been exact in his Word, but we know he is: Now Christ was brought forth to bear the wrath of the Lord, and the satisfaction of his Justice, in that great breach and gap that man had made, and so Christ was the Saviour of every man from the execution of that curse, and they have some time to live here in the world, or else their destruction had been in their conception, either of all or so many as Christ did not undertake for, for Gods Word is exactly true in all things. So that in the first sense, Christ is the Saviour of all men from the execution of that curse, at which time, and in which purchase, the world is no longer Gods upon the old account; but as it is the inheritance of Jesus Christ, according to Psal 1.8. Heb. 1.5,6. Matt. 22.3,8. applied to the 42. where God hath given the utmost part of the earth and Nations of the Heathen to Christ for his portion: so it comes to pass that mercy is extended according to these Scriptures both to the just and unjust, Matth. 5.45: Psalm 145.9. Eccles. 9.2. Psalm 36.6.

Secondly, Christ by his Death doth not only free the Creature from the immediate execution of that curse, but he hath also taken them from under the dreadfull killing power of that state which man was in when he fell, which was to lie under the fire and killing appearances of God, in that killing Law, nothing standing between God as fire, and they as stubble, but he hath brought them into a state and under the authority of himself, wherein there is a cessation from that fiery appearance of God, and they are now under the tender of life and salvation by Jesus Christ, according to these Scriptures Matth. 13.38. chap. 24.14. chap. 26.13. Mark 10. ch. 14.9. chap. 16.15. Rom. 10.18. Col. 1.6. And this is to be done for the gathering out the chosen of God from the world, till Christ hath brought his Enemies under his feet, and then resign up the Kingdom to his Father, and God become all in all, 1 Cor. 15.24,25.

Besides the Scriptures which I have brought, which are sufficient to prove what I affirmed, yet for your further satisfaction minde my Reasons, to prove that every one hath the benefit of Christ's Death in those two things before exprest.

The first Particular.

First Reason, that which was included in the curse must needs be in the immediate execution prevented by Christ. But the immediate execution of a temporal death, must needs be included in the curse, therefore,

The Major is not questionable, the Minor Proposition is proved by this Reason.

Reason. That which was a fruit of sin must be comprehended in the curse, but a natural death is a fruit of sin, therefore

The Major Proposition none will deny, the Minor is proved from these Scriptures, 1 Cor. 15.21,56. 2 Kings 14.6. 2 Chron. 25.4. Job 24.19. Rom. 6.23. ch. 8.10. Besides these Scriptures I prove the Minor Proposition thus:

Reason. If any thing that is a part of a temporal death be a fruit of sin, then is the whole; but afflictions and pains in men and women, which is a part of a temporal death is a fruit of sin, therefore,

None can deny the Major, the Minor is proved from these Scriptures, Gen. 3.16. 1 Kings 8.33,35. Psal. 38.3. Jer. 8.14. Isai 3.10. Jer. 50.7.

Now as the freedom from any thing of this temporal misery is a fruit of Christ, so what comes instead of that, as the enjoyment of life with other mercies of this world, with the Sun shining and the Rain falling upon the just and unjust must needs be a fruit of Christ which extends to all, Matth. 5.45. Eccles. 9.2. Psalm 145.9. & 36.6.

Now my Reasons to prove this second thing, to wit, that all men are by Christ brought, under the authority and power of Christ, and discoveries of Life by him, are these:

Reason. First, that which the Scriptures declares to be a truth we must believe, but that all men in that state are under the power and authority of Christ, and discoveries of Life by him, the Scriptures declare; therefore a Truth.

The Major Proposition none can deny, the Minor is proved from these Scriptures, Matth. 28.18. John 17.2. Mark 2.10. Luke 5.24. Ephes. 1.19.

Secondly, if mens sins be aggravated by the abuse of the mercies they enjoy, in being under the authority and discoveries of Christ, then to be under the authority and discoveries of Christ must needs be a benefit; but mens sins are aggravated by their abusing of mercies that they enjoy under the authority and discoveries of Christ; therefore,

The Major is proved by this Reason.

Reason. Sin is never aggravated, but either by the extent of a Law, or discoveries of Love; and if sin be aggravated, as before exprest, then it must be either by by the extent of the Law, or discoveries of mercy; and if either it discovers the truth of the Major, to wit, that they are under the authority and discoveries of Christ, by whom now all Law and Love is handed out to poor creatures, they being all under his power: the Minor Proposition is proved from these Scriptures, John 15.22,24. Matth. 11.21,22,23.

Paul Hobson, Fourteen Queries and Ten Absurdities About the Extent of Christ’s Death, the Power of the Creatures, the Justice of God in Condemning Some, and Saving Others, Presented by a Free-willer to the Church of Christ at Newcastle, and Answered by Paul Hobson a Member of Said Church (London: Printed by Henry Hills for William Hutchison Book-seller in Durham, 1655), 6–14.

Christ tasted death for every man, and to deny it is heresie...

Ibid., 101.

Thomas Lamb’s (died c. 1672 or 1686) First Words to the Reader in a Treatise of Particular Predestination

For as much as the glory of God ought to bee most deare in our eyes, which wee ought to seeke, and preferre more than our lives; I could not with good conscience and reason, but publish these few lines following, (especially being earnestly desired by some of my deare friends,) and the reasons are, first, because the truth of the Gospel, which holds forth Christs giving himself a ransome for all men, 1 Tim. 2. 6. A propitiation for the sinnes of the whole world, 1 John 2. 2. and that he tasted death for every man Heb. 2. 9. (which is such a glorious truth, as without which first the Gospel of Gods free grace cannot be preached to all men, secondly neither can wicked men nor unbelievers be required to believe; and thirdly neither can the not believing in Christ be concluded to be a sinne,) all which being professed by the people of God (who desire in all sincerity to walke in all the wayes of God, and to bee led wholy by the rule of his word, whatever the hazard be thereby) they are thereby scandalized to hold free-will, and to denie particular election of persons, and persons hereby kept from the truth: to the end therefore that these stumbling blockes might be taken out of the way: these following lines doe manifestly declare Christs dying for all, and particular Election to stand together, which therefore can be no let to hinder people from the wayes of God, nor yet from discerning this particular truth of Christs dying for all, the excellency whereof none can prize, but those that know it; the which excellency if others could know, I am confident they would not bee such enemies to their owne soules as to slight it.

From Thomas Lamb’s initial words “To the Impartial Reader,” in A Treatise of Particular Predestination (London, 1642), i–ii. [No Pagination; Pages Numbered Manually from the Beginning]

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