Universal Redemption of Mankind, Chapter 7 · Argument 5
Arg. 5. Ab aequitate novae Legis Credendi Debitum Conſtituentis.
The Faith which God requireth of Men to their Juſtification, hath not a feigned or deceiving object: But it ſhould have ſuch an object if Chriſt have not ſatisfied for all who are commanded to belie… ergo, &c. Or t…s; if Chriſt have not ſatisfied for all who are commanded to believe in him to Juſtification, then the Faith commanded them ſhould have a feigned or deceiving object. But the Faith commanded them hath not a feigned or deceiving object ergo, &c.
All the proof requiſite is of the conſequence of the Major Propoſition. And here we muſt firſt know what the juſtifying Act of Faith is, and then what the object muſt be, and then the conſequence will manifeſt it ſelf, Divines are not agreed what the juſtifying Act of Faith is, ſome think it muſt be but one Act, and therefore it muſt be placed but in one faculty: Of theſe ſome place it only in the underſtanding, as Camero and many others: Some only in the Will as Ameſius and ſome few with him. Some and moſt place it in both faculties and ſo in divers Acts (and that rightly). And inded it hath divers Acts in each faculty: For as it is more then one particular Truth or exunciation which is the object of Aſſent, and therefore muſt have divers Acts of Aſſent; ſo it is in more then one ſhape and profitable reſpect that the Goodneſs of the object is preſented to the Will, and therefore it muſt there have ſeveral Acts, as conſent, affiance, &c. Now let us firſt enquire after the Acts of the underſtanding; where I will meddle with none but what is ordinarily by Divines aſſerted to be juſtifying or prerequiſite thereto. And 1. I will let that paſs which Dr. Twiſs makes the firſt Act, viz. To believe Gods word to be true: For if it be not known what that word is here is no material object of Faith; but the formal object alone. 2. I will paſs over the duty of repenting, which Dr. Twiſs ſaith is next required (contrary to the uſual Doctrine) though it is manifeſt that repentance it ſelf as a means to remiſſion, cannot be required but on ſuppoſition of ſatisfaction for Sin. The common anſwer to the Arminians [Quicquid tenemur credere verum eſt, &c.] Is, We are all bound to believe that Chriſt died for all that will believe in him. See what Twiſs ſaith againſt this Anſwer in Piſcator Vindic. de promiſs. lib. 2. Part 2. Sect. 20. Page 475. (Vol. Parv.) 1. Men are not ſuppoſed firſt to be believers, and then Chriſt to dye for them; nor hath died at random without determining in quorum Loco, in whoſe ſtead, and left it to their Faith to determine afterwards. He hath not ſaid, either, if thou believe I will die for thee? Or if thou believe, that Death which I have undergone ſhall be tui loco, in thy ſtead, or for thy Sins, Mans Sin being the loco cauſae meritoriae of Chriſts ſufferings, it muſt be determined whoſe Sins he ſhould ſuffer for before he ſuffer: For the meritorious cauſe is before the effect. And therefore Chriſt died for them, before they are believers; for elſe how did he procure them grace to believe. Not only Davenant hath well cleared this (in his diſſert de redempt) but Twiſs (ubi ſuper P. 474.) could ſay, Neque enim hujus propoſitionis veritas [Chriſtus eſt Redemptor Noſter] eſt veritas conſequens fidem noſtram: Nec ejus falſitas eſt falſitas conſequens infidelitatem noſtram ſed antecedens: Antecedens inquam natura in genere cauſae moralis, nempe meritoriae; non autem in genere cauſae Phyſicae: Quod eo tantum addo, quoniam quod eſt prius natura in genere cauſae Phyſicae, impoſſibile eſt ut ſit poſterius tempore, eo quo prius eſt natura: At quod eſt prius natura in genere cauſae moralis & meritoriae, preſertim ex libera Dei conſtitutione proficiſcens, poteſt eſſe poſterius tempore etiam eo quod eſt prius naturâ.
2. There muſt therefore be ſome former conſideration of thoſe for whom Chriſt died, Antecedent (Moraliter) to his Death: And that can be nothing, but for Sinners as ſuch: It is therefore for all Sinners, or only for ſome. And the Doctrine of thoſe that contradict me, is, that it was not indeterminately [for all that will believe] but determinately [to theſe particular Elect Perſons, [that they may believe] for whom Chriſt ſatisfied. Now then according to this Doctrine, all Men where the Goſpel is preached are bound to believe that Chriſt ſatisfied for the Elect to procure them Faith and conſequently juſtification, that by ſo believing themſelves may be juſtified: But, if they ſhould ſo believe, this Faith would not juſtifie them for whom Chriſt Died not? ſo that here is a juſtifying Faith Commanded, without a juſtifying object; as I ſhall fullier ſhew anon. 2. And whereas Dr. Twiſs ſaith, It is only the penitent that are commanded to believe on Chriſt for juſtification, I Anſwer 1. Then the Impenitent ſhall not be condemned for not believing in Chriſt for juſtification (which is falſe) for the omiſſion is not ſo much as a Sin, much leſs damning, if faith be not commanded them. 2. It is nevertheleſs their duty, becauſe other duties (as ſuppoſe repentance) are firſt to be performed. God may conſtitute many duties at once, though they are not to be performed at once but in order. 3. Repentance is a change of the Mind from Sin to God and duty. To repent or to turn from unbelief, is the ſame thing with Faith. 4. If this repentance which he ſaith goes before Faith be ſincere and ſaving, then ſure it is not in an unbeliever and unjuſtified Man; if not; how comes it to give them a peculiar Right, and occaſion their peculiar duty, of reſting on Chriſt. 5. I ſhall ſhew anon that even repentance can be no duty (tending to pardon) if Chriſt hath not ſatisfied for them.
3. Others with great confidence ſay, that this is it that all are to believe [that there is no other name under Heaven whereby Men muſt be ſaved but only by the name of Chriſt made known in the Goſpel] and Men periſh for not believing the neceſſity of a Redeemer and that Jeſus is the Redeemer [Or more fully] 1. Men are to repent and believe the Goſpel to be the word of God to contain his Will, and that Jeſus Chriſt therein revealed is the Wiſdom and power of God to Salvation. 2. That there is an inſeparable connexion between Faith and Salvation, by Gods appointment; Goſpel faith carrying a Sinner quite out of himſelf and from off his own Righteouſneſs. 3. That there be a particular conviction by the Spirit of the neceſſity of a Redeemer to their Souls in particular, whereby they become weary, heavy laden and burdened. 4. A ſerious full recumbency, and rolling of the Soul upon Chriſt in the promiſe of the Goſpel as an al-ſufficient Saviour, able to deliver and ſave to the utmoſt them that come to God by him; ready, able and willing through the pretiouſneſs of his Blood, and ſufficiency of his Ranſome to ſave every Soul, that ſhall freely give up themſelves to him for that end, amongſt whom he is reſolved to be] ſo Mr. Owen Page. 304. 305.
Sure it is, many Acts that are expreſſed in all theſe words. But 1. As I have ſaid, every Man that hears the Goſpel is obliged to all theſe; though to be performed in order, and not all at once. 2. A Judas may believe the neceſſity of a Redeemer. 3. And that Jeſus is the Redeemer. 4. That there is no other, is an excluſion, which is neceſſary to the Faith which juſtifieth; but will not juſtify it ſelf. 5. As to that of repentance, I have anſwered before. 6. The Devils believe that Chriſt is the Wiſdom and Power of God to Salvation. No Man can believe that Chriſt hath Power to ſave him, that firſt believeth not that he hath ſatisfied for him. 7. The Devils may believe truly that there is an inſeparable connexion between Faith and Salvation. But this is too general a Speech. It muſt be known in what reſpect and to what uſe Faith is ſo connexed to Salvation: And what Faith it is. No Faith is by God annexed to Salvation, but that which ſuppoſeth Chriſt to have ſatisfied for the believer. 8. Judas was convinced of the neceſſity of a Redeemer, and was weary and heavy laden. If it be ſpecial godly ſorrow and hatred of Sin, that is meant, then ſuch are juſtified already, and therefore were before obliged to believe to juſtification. 9. The recumbency mentioned is an Act of the Will of which we ſhall ſpeak anon. 10. The promiſe is made to none that Chriſt died not for: For it is a promiſe of the benefits of his Death. 11. Chriſt is a ſufficient Saviour, able and willing to ſave only thoſe that he died for. Suppoſing that he ſatisfied not for any Man, he is not ſufficient or willing to ſave that Man though he ſhould believe. How can it be ſaid that by the ſufficiency of his Ranſome he is able to ſave them, for whom it is no Ranſome? Indeed the ſufficiency of Chriſts ſatisfaction is one principal object of that part of Faith which conſiſteth in Aſſent. But I ſhall ſhew anon, that if any Man be bound to believe Chriſts ſatisfaction ſufficient to juſtifie him for whom it was never paid, he is bound to believe an untruth.
2. But the main anſwer given by Dr. Twiſs and others, is, that the object of juſtifying Faith is not true, but good. It is Chriſt, whom they are bound to reſt upon for Juſtification and Salvation. The truth is here are ſeveral Acts of the will requiſite. The firſt is conſent. Chriſt is offered to all where the Goſpel is publiſhed, and it is their duty to conſent to the Offer. Now if they ſhould conſent it would be an Act meerly frivolous, ſuppoſing Chriſt had not ſatisfied for them. For it is certain that he conſents not to be the Head and Saviour of any ſuch. And Mans conſent without Chriſts, would do no good. They are commanded therefore (according to this Doctrine) to do that which if it were done would do no good.
2. The next Act is that Affiance, which ſome make the only juſtifying Act. Now according to this Doctrine this would be to many a vain Act: To reſt upon Chriſt to ſave Men by his Blood which was never ſhed for them, is to reſt on an inſufficient Ground, which would deceive them. But (according to this Doctrine) Men are bound to reſt on Chriſt to ſave them by his Blood which was never ſhed for them. Therefore according to this Doctrine. Men are bound to reſt on an inſufficient Ground, which would deceive them.
Let none ſay, God knows they will not reſt on Chriſt: For we are ſpeaking now but of the Duty. God will never make it any Mans duty to reſt for Salvation on that Blood that was never ſhed for him; or that ſatisfaction which was never made for him.
But becauſe this reacheth but to thoſe that have heard the Goſpel, the next argument ſhall reach further.