Christs Love and Affection Towards Jerusalem, Chapter 7
CHAP. 7.
That the offer of Grace in the Miniſtery of the Word is generall, without exception of ſinnes or perſons.
Chap. 7 1 ANd that there is in God a reall purpoſe and intention of giving life and ſalvation to all thoſe to whom the Goſpell is preached, may appeare upon theſe two grounds.
1 The generality of the offer that is made unto them.
2 The ſincerity of Gods meaning in it: for if God offer life and ſalvation unto all in the Miniſtery of the Word, and withall meane truely, and ſincerely, as hee ſpeakes, and as the offer imports, it muſt needs follow, that there is a reall purpoſe and intention in him of giving life and ſalvation accordingly.
1 The offer is generall, without exception either of ſinnes or perſons:aPeter. Com. in loc. Illud (omnis) indicat divini hujus deni f…uctum eſſe generalem, et ad omne genus hominum pertinere. So God loved the world, that he gave his onelyonly begotten Sonne, that who ſo beleeveth in him ſhould not periſh, but have everlaſting life bIohn 3.16.: Where yee ſee there is an offer of ſalvation tendered to the world, not onelyonly to the world of beleevers, but to the whole world of mankinde, whereſoever the Goſpell is preached to them; as appeares by another place equivalent to this, and which may bee in ſtead of a comment upon itc1 John 2.2.; where there is mention made of the whole world, Chap. 6.and that phraſe is not any where reſtrained in all the Scripture, either to the elect onelyonly, or true beleevers, and that it is ſo to be underſtood in this place, may appear partly from the text it ſelfe, which doth not obſcurely imply, that this world, to which the offer of ſalvation is tendered, is divided into beleevers, that doe obtaine ſalvation; and unbeleevers that miſſe of it*See Culverw. his apologie annexed to his treatiſe of faith Calv. com in loc. Ideireo Chriſtꝰ vitā attulit, quia coeleſtis pater genus humanū quod amat, pe…ire nolit, &c. univerſalē notā appoſuit, tum ut promiſcuè omnes ad vitae participationē invi…et, tum ut praecîdat occaſionem incredulis. Eodem etiam pertinet nomen Mundi, quo prius uſus eſt, &c. ſe toti mundo propitium eſſe …ſtēdit, cum ſine exceptione omnes ad fidem Chriſti vocat, quae nihil aliud eſt quam ingreſſus in vitam, &c patet omnibus Chriſtus, et expoſitus eſt.; for when the text ſaith, whoſoever beleeveth in him ſhall be ſaved, &c. doth it not ſecretly intimate that there is but onelyonly a part of this world, even that part that beleeves in Chriſt, that is brought to ſalvation? the reſt of this world, though they have life and ſalvation offered unto them as well as others, yet they miſſe of eternall life, and periſh in their ſinnes, becauſe they doe not beleeve in him. But more plainly doth this appeare from the words following, where ye have firſt the end of Chriſts comming into the world, ſet downe ver. 17. and that both negatively, not to condemne the world, removing that from Chriſt, which was not any part of his primarie purpoſe and intention; and alſo affirmatively, but that the world through him might be ſaved: that was his primarie and principall intention; and hee did make the world capable of ſalvation. Then ſecondly, ye have the iſſue and event that falls out in the world by the comming of Chriſt, and that ſet downe ver. 18. He that beleeveth in him is not condemned, but he that beleeveth not in him is condemned already. What could be ſpoken more plainly and fully, to ſhew that part of this world to which ſalvation is offered in Chriſt, is ſaved by beleeving in him; and part of it is condemned for not beleeving in him.
Againe, not to multiply Scriptures in ſo cleare a caſe, take one for all,dMar. 16.15. Goe and preach the Goſpell to every creature. Now to preach the Goſpell, it is not to make an hiſtoricall narration of the nature, perſon, and offices of Chriſt, but to publiſh and declare, that there is a redemption purchaſed by Chriſt, and that whoſoever beleeve in him ſhall be made partakers of it: So that upon the matter, to preach the Goſpell, is nothing elſe, but to offer life and ſalvation; and therefore to whomſoever the Goſpell is preached, to him is life and ſalvation offered. Now when Chriſt ſends forth his Apoſtles to preach the Goſpell, he furniſheth them with authority and commiſſion, to goe and preach to every creature: that is, to hold forth the golden Scepter of mercy, and to offer life and ſalvation, upon ſuch conditions as are expreſſed in the new Covenant, to every perſon under heaven eMuſcu. de diſ. grat. Dei in loc. com. pag. 268. Parata eſt gratia Dei, et expoſita toti orbi, perinde ac ſolis beneficium, calorem ac ſplendorem ſuum paſſim effundentis, omnibus eſt paratum. Et. p. 272. Hujus verò (ſc. gratiae) diſpenſatio, ad univerſas totius orbes nationes, ac mortales omnes, divina eſt bonitate deſtinata. Item de Philanthropia Dei, pa. 767. Quintum Philanthropiae Dei argumentū, eſt in redemptionis noſtrae diſpenſatione, quae complectitur vocationem generalem, qua per evangelium regni ſui, cunctas totius orbis nationes, ad coeleſtem gratiam vocavit. Act. ſyn. Dor. ar. 2. theſ. 5. Promiſſio Evangelii, omnibus populis et hominibus, ad quos Deus pro ſuo beneplacito mittit Evangelium, promiſcuè et indiſcriminatim annunciari, et proponi debet, cum reſipiſcentiae et fidei mandato. Sent. Theol. mag. Brit. art. 2 theſ. 5. In Eccleſia juxta Evangelii promiſſum, ſalus omnibus offertur. Zanch. ſuppl. ad Sen. Arg. de praed. theſ. 8. Promiſſiones cum ſint univerſales, quibus Deus gratiam ſuam offert, ideo nemo ſcipſum excludat, ſed cum pariter omnes peccaverimus, omnes ex aequo ſalutem oblatam apprehendamus..
And the Miniſters of the Goſpell which now ſucceed the Apoſtles in preaching the faith of Chriſt, they have the ſame commiſſion to preach the Goſpell reſpectively in their ſeverall places; they are Ambaſſadors for Chriſt, as the Apoſtle ſpeaksf2 Cor. 5.19.: and therefore may not deliver any ambaſſage, but ſuch as is agreeable to the mind and meaning of their heavenly Maſter: and therefore if by vertue of their office and commiſſion they may hold a treaty of peace with every creature under heaven; and in the name of their Lord and Maſter offer conditions of peace to all and every one that heares, if he will come in, and lay downe his weapons of rebellion; it muſt needs follow, that God who ſends this meſſage of peace by the hands of his ſervants, doth alſo by them, offer conditions of peace, to all and every one to whom this meſſage is ſent, and the Goſpell preached.
And it muſt needs be ſo for theſe three reaſons: 1. Becauſe there is no creature under heaven, but may lay claime and title to the bleſſings promiſed in the Goſpell, upon performance of the conditions; that is, if he repent, and beleeve, which could not be, unleſſe the ſame were offered and tendered unto him, upon ſuch conditions; as we ſee it is with the devils, though they could repent of their ſins, and beleeve in Chriſt; yet can they not challenge thereby remiſſion of ſinnes, or eternall life, becauſe there is no ſuch promiſe made unto them; life and ſalvation is no where offered unto them upon any condition; and therefore if life and ſalvation were offered onelyonly to the Elect,Chap. 6. the reſt of the world ſhould be in the ſame condition with the devils, as uncapable of mercy as they are; which may not be granted: for there is not any man living within the pale of the Church, but hath a tye and obligation laid upon him to repent and beleeve:gActs 17.30. Now he commandeth all men every where to repent; And againe,h1 Iohn 3.23. This is his commandement, that wee beleeve in the name of the Sonne of God, &c. And God never requireth of any the conditions of faith and repentance, but with aſſurance of remiſſion of ſinnes, and eternall life, if they be performed.iActs 2.38, 39. Repent and be baptized every one of you, and ye ſhall receive the gift of the holy Ghoſt: for the promiſe is made to you, and to your children, and to all that are a farre off, even as many as the Lord our God ſhall call. All that are under the command, are alſo under the promiſe; they are both of the ſame latitude and extent; that is, both runne in generall termes; and no marvell, for the promiſe is uſed as an argument or motive to perſwade and incourage obedience to the command; and therefore if it were not of equall extent with it, if the commandement were more large than the promiſe, or if the promiſe did not reach as farre as the commandement, it would not be able to beare up the waight that is laid upon it: whereas God never uſeth any motive to perſwade obedience to his people, but there is ſufficient reaſon in it, to prevaile with them, if it be rightly conſidered, and ſo it is in this caſe, as the Scripture makes it plain and evident,kMat. 7.7, 8. Aſke and ye ſhall have, ſeeke and ye ſhall finde, Chap. 7.knock and it ſhall be opened unto you: for whoſoever asketh receiveth, whoſoever ſeeketh findeth, whoſoever knocketh, to him it ſhall be opened lBulling. com. in loc. Ne diceres, non aude… Deū precibus meis fatigare, in praeſentia dixit, Petite et dabitur. Imo ne cauſareris hanc ſententiam fortaſſis ad te nihil pertinere, addit: quiſquis enim petit, &c. Muſcul com. in loc. Ita comparata eſt divina bonitas, ut nemo ſit futurus cui non detur, dummodo petat; nemo ſit qui non ſit inventurus, dummodo quaerat; nemo ſit excludendus, modo pulſet. Sent. Theol. mag. Brit. art. 2 theſ 4 In merito mortis Chriſti, fundatur univerſale promiſſum evangelicum, juxta quod Omnes in Chriſtū, remiſſionem peccatorum, et vitam aeternam reipſa conſequantur. Caejet. com. in loc. Quodlibet horum trium definitur, efficax, univerſaliter.. Where ye ſee the promiſe is made to all thoſe upon whom the commandement is laid, they runne along together in an equall extent, and the promiſe is made good, in as full and ample terms, as the command is obeyed: not any of all thoſe that perform the conditions required, that is diſappointed of the bleſſing promiſed to it: for whoſoever asketh receiveth, &c.
2. Becauſe there is no ground or warrant, that any one can have that he ſhall receive remiſſion of ſinnes, if hee doe imbrace the promiſe of the Goſpell, and lay hold upon it by a lively faith; if the offer be not tendered in generall termes, without exception either of ſinnes or perſons, to all and every one that doth beleeve; for there is no ſuch promiſe as hath this, and that man particularly, and by name, mentioned in it; and therefore if ye aske any man a reaſon of the faith that is in him, or what ground and warrant he hath, to beleeve that he ſhall obtain remiſſion of ſinnes, if hee doe repent, and obey the Goſpell, ſeeing his name is no where in all the Goſpell particularly mentioned; he can give no other reaſon but this, that remiſſion of ſinnes is offered and tendered in generall termes; whoſoever repenteth, whoſoever beleeveth, &c. and therefore it will follow by good conſequence, If I repent and beleeve, I ſhall obtaine mercy and forgiveneſſemMuſcul. com. in Ioan. c. 3.16. Neque putare quiſquam debet dilectionē hāc Dei, ob id ad ſe minꝰ pertinere, quod in genere deſtinata eſt omnibus: ut enim nemo eſt mortalium, qui non ſit mundi hujus à Deo dilecti portio: ita nemo eſt ad quem non pertineat divina iſta dilectio, niſi ſit, qui incredulita…e ſua, ſeipſum à beneficio illius excludat., becauſe there is none excluded in the generall offer of it; no particular, but fals within the compaſſe of that generall, whoſoever repenteth, whoſoever beleeveth, &c. whereas if the offer of Chriſt and ſalvation were not generall, there is no man could have any ground or bottome for his faith to reſt upon, when the Goſpell is firſt preached unto him; for when the Goſpell is firſt preached to men, in the eſtate of their unregeneracy, it is impoſſible for any to know his election, then, when there is no peculiar fruits or effects of it to be found in him; when as yet there is nothing wrought in him,nRom. 3.33. that puts a difference betweene him and another man. And therefore if the offer were made onelyonly to the Elect, the Goſpell ſhould be preached in vaine, to men in their naturall eſtate and condition, becauſe they could not then poſſibly know whether it did concerne them or not, being altogether ignorant of their election; and therefore that every one may know, that it doth concerne him, the offer of mercy is tendered in generall terms without exception either of ſins or perſons: for there is none can beleeve in Chriſt by a juſtifying faith, before hee doe beleeve the generall promiſe of the Goſpell by an hiſtoricall faith: he muſt firſt beleeve this to be a truth in generall, That whoſoever repents of his ſin ſhall be forgiven; whoſoever takes Chriſt, ſhall have ſalvation with him, &c. before he will ever come to reſolve upon it, for the doing of the ſame; but when this foundation is well laid by an hiſtoricall faith, That whoſoever layes hold upon the generall promiſe of the Goſpell by a lively faith, ſhall be ſaved: this is apt to beget thoughts and purpoſes inclining that way, to make a man willing to imbrace that conditionall promiſe by a lively and juſtifying faith, by conſenting and agreeing to the conditions of it, and undertaking by way of covenant for the performance of the ſame: for the preaching of the Goſpell, it is like the proclamation of a generall pardon ſent forth into the world oAret. com. in Joan. 1.9. Illuminat omnem hominem, &c. poteſt intelligi hic locus de oblata gratia, quae omni mortaliū generi offertur, &c. Chriſti enim beneficiū omnibus offertur ſine diſcrimine. Perer. com. in Io. 1.9. Dicendum divinum lumē lucere omnibꝰ, qui omnibus propoſitum et oblatum eſt. Tolet. com. in Ioa. 1.9. Dicitur lux illa omnem hominem illuminare, ſicut et ſol, qui ſufficiens lumen expandit, ut omnes illuminet, et omnibus propoſitus eſt, ut videant. Lorin. com. in 2 Pet. 3.9. Hinc porro elicitur, &c. paratā ſemper in hac vita, hominibus gratiam eſſe, &c. nec ullam poni exceptionem debere, vel in peccatis, vel in peccatoribus, quantumlibet peccaverint.: like as it is with a King, that ſends forth a Proclamation of pardon to his ſubjects that are run out in rebellion againſt him; promiſing, that if any will lay downe his weapons of rebellion, and come in and ſubmit himſelf, he ſhal be received againe into favour. Now ſeeing there is not any, whoſe name in particular is ſet down, nor himſelfe by name mentioned in that Proclamation; none could have any ground or warrant to obtain pardon, upon his ſubmiſſion, if the offer of it were not tendered in generall termes; but when hee ſeeth that the proclamation of pardon runnes in ſuch a generality, that none are excluded; this makes him aſſume and inferre upon it; therefore if I come in and ſubmit my ſelfe, I ſhall finde favour and mercy at the Kings hand; and ſo building upon the truth of that generall promiſe or offer made by the King, he is thereby drawne to lay down his weapons of rebellion, and ſo comes againe to be received into his Princes favour: even ſo it is with the King of heaven; hee ſends out a proclamation of pardon into the world, promiſing life and ſalvation to all and every one that repents and beleeves in Chriſt, &c. Now ſeeing there is not any man particularly, and by name mentioned in that Proclamation, none could have any ground or warrant to obtaine life and ſalvation upon his repentance, if the offer of it were not tendered in generall termes; but when a man ſeeth the promiſe of pardon run in ſuch a generality, as excludeth none; then he begins to think with himſelfe, certainly there is mercy to be had for me, if it be ſought for: why? becauſe there is a generall Proclamation made at the Market croſſe, of every thirſty ſoul, and an offer of mercy tendered to every one that is deſirous of it, without exception either of ſins or perſons. *Eſay. 55.1.Hoe, every one that thirſteth come ye to the waters, and ye that have no mony come, come, I ſay, and buy wine, and milke, and refined things, without ſilver and without money: Then he begins ſeriouſly to conſider with himſelfe, certainly God will receive me, if I come unto him: why? becauſe there is a generall invitation ſent forth to all and every one, he lets every one know that he keeps open houſe, and ſets open his doores for all commers;pRev. 22.17. Let whoſoever will come and take of the waters of life freely: not as if it were in the power of a mans own will to come unto Chriſt; for he muſt be prevented by the grace of God, and made willing, before he have any thoughts or inclinations that way; but when he findes himſelfe thus farre wrought upon, that hee hath a will and deſire after that which is good, hee needs not make any queſtion, but God is ready and willing to doe him good, if he come unto him in that way, and thoſe meanes that God hath appointed for his good, becauſe the invitation runnes in generall termes, let who ſoever will come.
3 Becauſe thoſe that live under the meanes, and enjoy the Miniſtery of the Word, and are not effectually wrought upon by the ſame, they are guilty of refuſing Chriſt, and of refuſing grace, and mercy, and ſalvation with him;qPro. 1.24. Behold, I have called, and ye have refuſed, &c. Implying, that thoſe who are outwardly called by the Word, if that Word doe not prevaile with them, it leaves them guilty of the refuſall of grace, and mercy; thoſe that have the Goſpell preached unto them, and receive no benefit or advantage from it, they refuſe life and ſalvation:rActs 13.46. It was neceſſary that the Word of God ſhould firſt of all bee preached unto you, but ſeeing yee put it away from you, loe wee turne to the Gentiles. Now they could not bee ſaid to refuſe Chriſt, or the priviledges and benefits purchaſed by him, unleſſe they had beene tendered unto them; no man can bee ſaid to refuſe a thing, that was never offered unto him; no more than hee can bee ſaid to forget a thing, which was never knowne to him. The Heathen that never heard of Chriſt, they may be guilty of other ſinnes, and juſtly condemned for them, but they are not guilty of poſitive infidelity or refuſing ChriſtſDyke on Iohn 3.19, 20. Perkins in his Treatiſe of conſcience, fol. 522..tJohn 15.22. If I had not come and ſpoken unto them, they ſhould not have had ſinne, but now have they no cloake for their ſinne uBernard. epiſt. 77. Si non loquutus fuiſſem eis, &c. Oſtendens ſine dubio non ante cenſeri inexcuſabiles de contemptu, quam ad ipſorum uſque notitiam juſſio perveniret, nam ſi loquutus fuiſſet ſed non eis, inobedientiae culpam ignorantia nihilominus excuſaret. Vide Aug. in Evan. Ioan. tract. 89. in ep. Ioan. tr. 6. & ſermo. 11. de Verb. Dom. & epiſt. 105. Eſtius in ſent. l. 2. d. 22. ſ. 14. Ignorantia juris poſitivi, reddit actum involuntarium, quoad rationem peccati; nam qui eum facit neſcit eſſe prohibitum: non eſt autem ejuſmodi actus peccatum, niſi quatenus prohibitus eſt. Sylvius comment. in Thom. 2.2. q. 10. arti. 1. Obſervandum eſt infidelitatem, aliam eſſe negativam, aliam privativam, aliam contrariam: Negativa, eſt nuda fidei carentia, in eo cui fides vel non eſt annuntiata, vel certè non ſufficienter; talem infidelitatem habent ii, qui vel de fide nihil audiverunt, vel audiverunt quidem, ſed ita obiter, ut myſteria fidei nondum ſunt eis oſtenſa eſſe evidenter credibilia. Privativa infidelitas, eſt carentia fidei in eo qui potuit ac debuit credere, ſed non voluit, etiamſi nullum habeat ertorem poſitivum in intellectu, ut quando aliquis non vult fidem audire, vel auditam, ſufficienterque propoſitam, omittit acceptare. Infidelitas contraria, eſt carentia fidei, in eo, cui, etſi fides ſit ſufficienter propoſita, non vult tamen credere, ſed vel expreſſe et formaliter, negat aliquam propoſitionem pertinentem ad fidem, vel aſſerit errorem tali propoſitioni contrarium. Infidelitas merè negativa, non eſt peccatum, ſed infidelitas contraria vel privativa, ejus qui doctrinam fidei, ſufficienter ſibi propoſitam, non acceptat, peccatum eſt, ſive poſitivum errorem fidei contrarium habeat, ſive non habeat.: that is, they ſhould not have beene guilty of this ſinne of refuſing Chriſt, and ſalvation by him, as now they are. It is mercy offered that makes men guilty of refuſal: the Jews were guilty of refuſing Chriſt, becauſe he came unto his owne, and his owne received him not xIohn 1.11.. The world is guilty of refuſing light, becauſe light is come into the world, and men love darkneſſe more than light yIohn 3.19.. The Gueſts in the Goſpell were guilty of refuſing kindneſſe, becauſe when they were invited they would not come zMatth. 22 3.; but all with one conſent began to make excuſe aLuke 14.18.. The Jewes were guilty of refuſing grace, becauſe they alwayes reſiſted the Holy Spirit bAct. 7.51.: So that if the offer of mercy were not generall, if Chriſt and ſalvation were offered onelyonly to the Elect, then none ſhould bee guilty of refuſing Chriſt, and his benefits; for all the Elect doe imbrace him, at leaſt ſome time or other, and the reſt of the world cannot bee ſaid to refuſe him, if hee was never offered unto them; and therefore either none refuſe him, or elſe there is a generall offer made, and tendered to all and every one, as well thoſe that refuſe him, as thoſe that doe receive him; and ſo the Apoſtle ſpeakethcTit. 2.11., The grace of God which bringeth ſalvation to all men, &c. The doctrine of grace which is the Goſpel, is ſaid to bring ſalvation to all men, becauſe it makes a generall offer and tender of it to all and every one to whom the Goſpell is preached. And ſo much ſhall ſuffice for the firſt thing, to prove that there is in God a reall purpoſe and intention of giving life and ſalvation upon ſome condition to all thoſe to whom the Goſpell is preached, namely, the generality of the offer.