Christs Love and Affection Towards Jerusalem, To the reader – Imprimatur
THE PREFACE TO THE READER.
Gentle Reader,
THere is nothing more availeable for the rectifying of the judgment and underſtanding of a man in the myſteries of ſalvation, than a right apprehenſion and conceit, touching the will of God; to wit, what God is willing to doe for him, and what hee willeth and requireth him to doe for the obtaining of it. The cleare underſtanding of this, it rectifies a mans faith in matters to be beleeved, either concerning God, or himſelfe: it regulates his obedience in things to be done, teaching him how to pray aright with confidence to be heard, and that is, when he asketh any thing according to the will of GodaIohn 5.14., directing him to walk aright in the way of life; and that is, when he is neither miſ-led in his way, nor negligent in his work, but applyes himſelfe to God in a wiſe and orderly cariage, ſuitable to that courſe of providence that he hath taken for his good.
Touching this will of God, there is ſomething delivered in this enſuing Treatiſe, by which every one may take a true ſcantling of the good will and affection that God beares unto him, by thoſe warme expreſsions of love which he finds in the Goſpell. Much more might have beene ſaid in this argument, and perhaps in time may.
Mean while, for the preventing of all miſtakes in that which is ſaid already, be pleaſed (Courteous Reader) to take notice, that it is no part of my purpoſe and intention, in any part of theſe following diſcourſes & meditations, to enter the liſts of that diſpute and controverſie which is now in agitation amongst the learned Divines of the reformed Churches, touching the will of God in the decree of Election. The heat of that contention hath already troubled and diſquieted the peace of the Church too much, and want of moderation in ſome on both ſides, through the indiſcreet handling, of that unſearchable depth, doth ſtill beget ill bloud in the veins of that body, that ſhould grow up unto an holy Temple in the Lord. As in all other Controverſies, ſo in this, the right ſtating of the matter in queſtion, helps much for the clearing of the truth; and if that be firſt done, (I hope) it willfully appeare, that the concluſion here maintained touching the will of God, doth no wayes border upon that controverſie; for the matter there in queſtion, is, Whether the decree of Election, as it is terminated, and pitched upon particular perſons, be abſolute, and irreſpective, or out of a conſideration of fore-ſeene faith and perſeverance: that is, whether God doe equally will the ſalvation of all, and have no abſolute and irreſpective purpoſe of ſaving one more than another, before he looke at different qualifications in them. It is freely confeſſedbAmeſ. Antiſynodal. Amſtelod. 1633. art. 3. & 4. pag. 130. Non eſt in quaeſtione, utrum Deus verè ſincere, ſeriò intendat hominis converſionem; ſed an pari modo intendat ac procuret omnium, &c. quibus Evangelium praedicatur, converſionem ac ſalutem. by one that is no ſtranger to that controverſie, nor any wayes partially addicted to the Lutheran ſide, but in his judgement and opinion ſtrong enough againſt it, that the queſtion of it be rightly ſtated, is not, whether God doe truely, ſincerely, and ſeriouſly intend the converſion of that man whō he outwardly calls, but whether he do equally and indifferently intend & procure the converſiō & ſalvation of all thoſe to whō the Goſpel is preached; implying, that both ſides agree upō this, that God doth ſeriouſly will the ſalvation of all thoſe to whom he makes an offer and tendry of it in the miniſtery of the Word; and that neither part maintains any ſuch decree or purpoſe in God, touching mans ſalvation, as is repugnant and contrary to that will of God which is revealed in the Goſpell, but ſubordinate unto it. And when he doth poſitively, and profeſſedly ſet downecIbid. pag. 250. Aſfirmamus Deum, non pari modo, & gradu, velle & operari antecedenter, converſionem eorum, qui convertuntur, & qui non convertuntur. the poſition and concluſion which himſelf and others hold and maintain againſt their adverſaries, hee makes this expreſsion of it, namely, That God doth not antecedently will the converſion of ſuch as die in their ſins, after the ſame manner, and in the ſame degree as he doth the converſion of others, whom in time he converteth; neither doth he work equally and indifferently in them both, but that by an antecedent purpoſe, independent upō any thing in the creature, he abſolutely intēdeth, and ſo accordingly effectually procureth the converſion of ſome, leaving others, who lie equally in the ſame condition with them, and are no wayes inferior unto them, ſave onelyonly in that previous purpoſe of ſpeciall love, which he is pleaſed of himſelfe, and for his owne ſake, to ſhew to one more than to another. And this ſeems to be the mind of thoſe learned Divines in the Synod of DortdAct. Synodal. art. 2. reject. erro. 6. Qui impetrationis, et applicationis diſtinctionem uſurpant, ut incautis, &c. inſtillēt Deum, quantū ad ſe attinet, omnibus hominibus, ex aequo voluiſſe ea beneficia cōferre, quae per mortē Chriſti acquiruntur: quod autē quidā prae aliis, participes fiant remiſſionis peccatorū, et vitae aeternae, diſcrimen illud pendere, ex libero eorū arbitrio, ſe ad gratiam indifferenter oblatam applicante, non autē ex ſingulari miſcricordiae dono, efficaciter in illis operante, ut prae aliis gratiam illam ſibi applicent., who ſpeaking of the benefits of Chriſts death and paſsion, when they come to that diſtinction of impetration and application, they ſhew, that they doe not ſimply and altogether miſlike it; and therefore they qualifie their cenſure thus farre, that they doe reject it onelyonly in this ſenſe, to wit, as it is uſed to further and lead in this concluſion, that God, in reſpect of himſelfe, is willing to beſtow the benefits purchaſed by the death of Chriſt, equally and indifferently upon all; and that the reaſon why ſome are made partakers of remiſsion of ſins, & eternal life, rather than others, it is not primarily from any greater good will in God towards them, or any ſpeciall mercy peculiarly ſhewed to them before others, but from their own freedome & liberty, wherby they apply themſelves to God more than others, in making after that grace and mercy which is indifferently offered to both. From whence it appeares, that the matter in queſtion amongst the learned, is onelyonly touching the Decree of Election, how man is conſidered and looked upon, when God paſſeth that decree upon him, whether barely and nakedly, as abſtracted from all qualifications and conditions which are required in the covenant of grace, or cloathed and inveſted with ſuch preparatorie gifts of grace, as doe by vertue of Gods promiſe, intitle him to eternall life. This queſtion I purpoſely wave, and meddle not withall in this enſuing Treatiſe, but take that which is generally granted by the more moderate, and beſt learned on both ſides: to wit, that all mankind are capable of ſalvation, upon ſuch terms and conditions as are expreſſed in the Covenant of grace: that is, if they repent of their ſinnes, and beleeve in Chriſt, and that when God offers life and ſalvation to all and every one in the miniſtery of the Word, he is truely willing, and doth ſeriouſly intend to beſtow the ſame upon thē, in that way that he hath commanded them to ſeek it, and according to that courſe of providence that he hath taken for their good: that is, if they will apply themſelves unto him, and follow the counſell and direction that he gives them. And this, if I miſtake not, is the general doctrine of the ancient Fathers, the learned Schoolmen, and many modern Divines: both Papiſts and Proteſtants, Lutherans and Calviniſts, there is none that is well read & verſed in their writings, that can much doubt or queſtion the judgement of any of them, ſave only of thoſe who follow and imbrace Mr Calvins way, and build upon his foundation: and yet amongst them (over and beſides thoſe that are mentioned in the Treatiſe it ſelfe) theſe two or three teſtimonies may ſerve to ſhew that many of very good note amongst them, are clear in this point:
Firſt, it appeares by Muſculus in his Common places, that the redemption which is purchaſed by Chriſt, is upon ſome condition applyable to the whole world, and to every particular man from the firſt to the laſteMuſcul. loc. de redemp. generis humani. Profitetur titulꝰ redēptionem generis humani, genus autem humanū cōplectitur non unam aut alterā gentem, ſed mū dū univerſum, omnes videlicet totius orbis nationes, cunctos homines à primo uſ que ad noviſſimum, &c. ergo quae hic in conſiderationē veniunt, pertinent ad omnes homines: Scimꝰ non omnes fieri hujus redēptionis participes, verum illorū perditio, qui non ſervantur, haud quaquam impedit, quo minus univerſalis vocetur redemptio, quae non eſt uni genti, ſed toti mundo deſtinata, &c. Quod illam homines reprobi non accipiant, neque defectu fit gratiae Dei, neque juſtum eſt, ut illa propter filios perditionis gloriam ac titulum univerſalis redemptionis amittat, cum ſit parata cunctis, & omnes ad illam vocentur.: that is, according to the report made in the generall offer of it; for though all be not made partakers of it, yet their ruine and deſtruction, which is of themſelves, doth not any wayes prejudice or impeach the generall good will of God towards mankind, nor hinder, but that the benefit of redemption may be thus farre termed univerſall, as that it is in ſome ſort intended for all, and upon ſome conditions appliable unto all: and he illuſtrates this by two ſimilitudes: Firſt, of the Sun, which may be ſaid to ſend forth a generall light and influence into all places, and all creatures, and to make them fruitfull, though many of them remaine barren, becauſe the defect and hinderance is not in the nature of the ſun, but in other letts and impediments which hinder the effectuall working of it: Even ſo (ſaith he) it is with the redemption purchaſed by Chriſt; that Reprobates and wicked men doe not receive it, it is not for want of good will in God towards them; nor through the defect of that grace he offereth to them, for it is prepared for all, and in the preaching of the Goſpell are all invited to it: & therfore it is not fit that it ſhould forfeit the title of a generall benefit, becauſe the ſons of perdition, through their owne fault, deprive themſelves of it: for as a Medicine may be ſaid to be univerſall, though it doe not actually cure all diſeaſes, becauſe it hath ſuch a vertue in it, that it would heale them, if it were rightly and orderly applyed unto them: Even ſo the bloud of Chriſt may be termed an univerſall medicine, becauſe it hath ſufficient vertue in it to heale the ſins of the whole world, though it doe actually cure none, but ſuch onelyonly to whom it is applyed.
The other ſimilitude which he bringeth for the illuſtration of this point, is drawne from a cuſtome which was uſed amongst the Iewes, who in the yeare of Iubile, proclaimed a generall liberty to all ſervants, whoſoever would, might goe out free, though many remained ſtill in their former bondage, refuſing the benefit of liberty when it was freely offered and tendered unto them: even ſo in the Goſpell, there is a Proclamation publiſhed of a generall pardon purchaſed by Chriſt, which is offered and tendered to all and every one, upon ſuch conditions as are expreſſed in the Covenant of grace. The reaſon why many miſſe of it, is not for want of mercy in God, but becauſe they are wanting to themſelves, and doe not ſeek for it according to his will.
AnotherfPaul. Teſtard. Synopſ. Doctr. de nat. & grat. theſ. 298. Voluntas antecedens generalis, eſt voluntas dandi Chriſtum mediatorem, vocā di ad communionem Chriſti per media apta et in ſe ſufficientia, dandi homini peccatori, poſſe ſi velit, ſervari. affirmes, that beſides that ſpecial and particular good will which God beares to ſome, there is a generall good will which he beares to all, out of which he was moved to ſend Chriſt into the world, and out of a conſideration, and for that, which Chriſt hath done and ſuffered, to crect and ſet up a throne of grace, and from thence to offer grace, and that by meanes which in themſelves are apt, and ſome wayes ſufficient to bring a man to life and happineſſe, if they be not hindered by a careleſſe neglect on his part.
And this is plainly delivered by another AuthorgAmeſ. Antiſynod. p. 256. ar. 3. & 4 Seriam illam Dei intentionem quae requiritur ad mediorum diſpenſationē, ab illa diſpenſatione non ſeparamus. mentioned before, when he tells us, that the ſerious purpoſe and intention of God, which is required to the outward meanes, is never to be ſeparated from them; that is, in the adminiſtration of the outward meanes, there is alwayes a vertuall purpoſe in GodhIbid. pag. 259. Non ſimpliciter negamꝰ Deum intendiſſe in ipſis fidem efficere, eſt enim intentio quaedam Dei virtualis et interpretativa, fidem efficiendi in omni, mediorum exhibitione, quae ſua natura faciunt ad fidem ingenerandam. Et paulo ante, Non negamus Deū vel intendiſſe efficere in ipſis quicquam pertinens ad fidē: qualiſcun que n. cognitio iſta veritatis fuit, quam hauſerūt ex concionibus Prophetarum: pertinebat ad fidem tanquam antecedens praerequiſitum, et praeparatio, et Deus candem in illis efficiebat. of doing that, which the meanes in their owne nature lead unto. And again he doth freely acknowledge, that thoſe generall helps which God affords to the men of this world, & thoſe inferior gifts of the Spirit that he works in them, though they be but common works, and common graces, yet they doe in ſome ſort belong to a ſaving and juſtifying faith, as previous diſpoſitions preparing and making way for it, and that Gods purpoſe and intention in the working of them, is to afford them ſome more generall helps, which they ought to make uſe of, for their furtherance, in the way of their converſion: and therefore God did ſeriouſly will their ſalvation.
I will adde but one witneſſe more in this matter, and that is the teſtimony of a learned Profeſſor in one of the Vniverſities beyond the SeaiJo. Camero. S. theol. in Academ. Salmurienſi Profeſſor. tom. 3. praelect. in Miſellan: de ſatisfactione Chriſti, pag. 575. Quomodo pro ſingulis eſt orandum, eodem modo ſingulorum ſalutem vult Deus, at pro ſingulis orandum eſt cum conditione, &c. Ibid. pag. 576. Ita deſcribit nobis Scriptura, amorem Dei antecedentem, ut in eo gradus quoſdam ineſſe doceat, &c. reſpectu primi gradus, Deus dicitur dediſſe Chriſtum pro vita mundi, velle omnium ſalutem, quatenus nimirum vocat omnes ad poenitentiam. Ibid. pag. 584. Rectius faciunt qui Chriſtum pro impiis, ſufficienter (ut loquuntur) ſatisfeciſſe docent, (quae mea ſententia eſt) quanquam ſufficientiae vocabulum, mihi amplius quiddam videtur in hoc argumento ſignificare, quam multi arbitrantur. Jbid pag. 577. Qui hominum amicitiam ſibi ſtudent conciliare, ii movent quidem affectus, ſed (quatenus fieri poteſt) beneficiis, precibus, hortationibus, ſignificatione amoris, &c. quibus ſi nihil promovetur, penes eos eſt culpa, qui ſe flecti noluerunt: certè qui haec omnia adhibuit, et extra culpam eſt, et partibus ſuis ita defunctus eſt, ut nihil omiſiſſe cenſeatur. Deus igitur, hominum more, cum hominibus et agit et loquitur, &c., who thus comments upon thoſe words of the Apoſtle, God will have all men to be ſaved, and come to the knowledge of the truth, &c. ſo as men are bound to pray for the ſalvation of all men, ſo doth God will it: that is, not abſolutely, but conditionally; for whatſoever God abſolutely willeth, that is alwayes effected, and cannot be hindered by any thing in the creature; but what he willeth onelyonly upon condition, that may be hindered, becauſe ſuch as faile in the condition by a voluntary neglect, do thereby hinder and keep away good things from them. And thus ſhould every one pray for the ſalvation of others, not abſolutely that God would bring them to ſalvation, whether they repent or no, but that he would bleſſe the meanes unto them, and worke grace in them, whereby they may repent and turne unto him, in that way of obedience, that leads to life.
And againe, he ſheweth that the Scripture doth ſo deſcribe the antecedent love of God towards Mankinde, as that there are certaine degrees of love to be acknowledged in it, whereof the firſt is more generall, and belongs to all, and out of this love he ſends Chriſt into the world, to pay a ſufficient price for the redemption of all, and by that payment to make them capable of ſalvation, upon ſuch conditions as are expreſſed in the new Covenant: and out of this love it is that he wills the ſalvation of all, and ſo accordingly calls them to repentance, that they might be ſaved. As it is amongst men, he that uſeth all fitting and convenient meanes to gaine another mans good opinion of him, and to draw his love and affection towards him, and for that end, makes a ſignification of the good will and affection he beares him, and ſhews himſelfe ready upon all occaſions to doe any good office for him; and withall, ſhews him ſuch arguments and reaſons, ſuch motives and inducements, as are in their owne nature apt to perſwade him thereunto, he may be truly ſaid to deſire his love and friendſhip; though he doe not prevaile with him for the obtaining of it, he hath ſufficiently managed and officiated his part, without omitting of any thing that was fit and requiſite for him to doe: and the fault and hinderance lies wholly in him that was ſo inflexible, that no meanes could prevaile with him, or move him to imbrace ſuch a friendly motion. Even ſo the caſe ſtands betweene God and man, in reſpect of that generall good will and affection that God beares to him: God ſpeakes unto him, and deales with him, as with a reaſonable creature; and if he doe not prevail with him, the fault is not in God, or in the meanes that are uſed by him, but onelyonly in man, who will not apply himſelfe unto God, and ſerve his providence in that way and courſe that is taken for his good: and he illuſtrates this by two ſimilitudes: Firſt of the Sun*Ibid. pag. 579. Sol 1ſte, qui lucet omnibus, dormienti, aut ſponte oculos claudenti, certè non lucet, nullo tamen ſolis vitio id accidit: ſed illiꝰ qui ſolis beneficio non utitur. Ita Chriſtus pro omnibus mortuus eſt, ſed eos demum illa mors facit beatos, qui vera fide eam amplectuntur. Ibi. pa. 585. Captivos redemit quidam nihil minus cogitantes, pretiū numeravit, addidit hanc legē, ſi eorum quiſpiam libertatem, libertatiſve authorem, aſpernatus fuerit, eodem loco eſto, ac ſi foreign non foret pro eo perſolutum, ita finge, &c., which affordeth and ſendeth forth ſufficient light to all, and yet gives no light to thoſe that wink with their eyes, and ſhut thoſe windows againſt the light, not through any defect, or want of light in the Sun, but onelyonly through his fault, who will not make uſe of that benefit which is afforded to him; ſo it is with the benefits of Chriſts death and paſsion, which though they be upon ſome condition applyable unto all; yet are they effectuall for the ſalvation of none, ſave onelyonly thoſe who doe imbrace and lay hold on them by a lively faith.
The other ſimilitude he uſeth, is drawne from a captive or bondſlave, who hath a friend, who layes down ſuch a ſumme of money for his ranſome, but withall addes this caution, that he ſhall then come to enjoy the benefit of this Ranſome, when he comes to acknowledge the kindneſſe that ſuch a friend hath done for him, and humbly ſues, and ſeeks that he may enjoy it: but if he value his liberty at ſo low a rate, that he contemneth and deſpiſeth that which hath beene done for him, then it is ſo ordered, that he ſhall be in the ſame place and condition with thoſe that are not redeemed at all. Even ſo it is here, there is a ſufficient price laid downe by Chriſt for the redemption of all Man-kinde: now if any one undervalue this mercy, and make light of it, he may be juſtly upbraided with this benefit: and though he cavill and quarrell that hee is not redeemed, for as much as he ſtill lies in priſon, yet will this availe him little, becauſe the reaſon why he continues ſtill in priſon, is not for want of a ſufficient ranſome to releaſe him thence, but for want of looking after it: even ſo it is here; all men are by nature captives and bondſlaves: Chriſt hath laid downe a ſufficient price for their ranſome, but with this caution, that the benefit of it ſhall accrue onelyonly to ſuch as doe repent of their ſinnes, and beleeve in him.
The reaſon why ſo many miſſe of that benefit, is, becauſe they will not beleeve in him, nor lay downe their weapons of rebellion, which they have taken up againſt him.
Now from all theſe teſtimonies, it is plaine and evident, that amongst thoſe who are moſt oppoſite to the Lutherans opinion in the matter of Election, yet many of them doe ſo conceive of Gods purpoſe therein, as that it includes nothing in it contrary to that will which is revealed, and generally propounded in the Goſpell. All ſides grant, that life and ſalvation is generally offered to all in the new Covenant, and that God ſeriouſly intends to give it to all and every one, upon ſuch conditions as are there expreſſed, and that is all I contend for in this enſuing Treatiſe.
Now that God may be ſaid ſeriouſly to will the ſalvation of any, there are two things neceſſary:
1 That there be in God a reall purpoſe and intention of giving life unto him.
2 That the conditions required for the obtaining of it, be ſome wayes poſsible, not by the ſtrength of nature, or the power and ability of his own free-will, but by and through thoſe gracious helps which are afforded unto him in the miniſtery of the Word.
To have made up the Treatiſe full and compleat, it had beene requiſite to have handled this ſecond point, which I could eaſily have ſupplyed, out of ſome notes and meditations that lie by me: and it was more than once in my thoughts ſo to have done; but my ſecond thoughts reſolved againſt it, becauſe the laying open of that point, would require a larger diſcourſe than could well have beene concluded within the bounds or limits of a reaſon or proofe, (as here it muſt have been) as alſo in regard that the former point onelyonly was inſiſted upon, when that Sermon was preached. If thou ſhalt receive any profit or benefit by that which is here delivered, it is that onelyonly which I have principally endeavored and aymed at. If I miſſe of my purpoſe, and the ſucceſſe be not anſwerable to my deſire, yet let it finde that acceptance at thine hands, which thou art ready to afford to all ſuch as unfainedly wiſh thy welfare.
And ſo I reſt, Thine in our Lord and common Saviour, RI: MADEN.
REcenſui librum hunc cui titulus eſt [Chriſts love and affection, &c.] in quo nihil reperio quò minùs cum utilitate publicâ imprimatur.
March 24. 1637. Sa. Baker R.P. Epiſc. Londin. Cap. domeſt.