Treatise of Miscellaneous Questions, Chapter 22

Treatise of Miscellaneous Questions · Chapter 22

p. 277CHAP. XXII.

Of the true, reall and safe Grounds of en…uragement to believe in Iesus Christ. OR, VponUpon what warrants a sinner may adventure to rest and rely upon Christ for Salvation.

THere are some Divines abroad who condemningThis Chapter was left by the Author not perfected. Yet so much as is in the copie is printed for the readers aedification, and to stirre up others to pros…cnte the like purpose, and in the meantime to make the best use of these. Arminianisme (and much more Pelagianisme) yet have not adhered to the orthodox Doctrine asserted by the most approved Protestants writers and received by the best reformed Churches against the Arminians, in the article concerning the death of Christ. These have found out a midle and a singular way of their owne, that Christ died for all men conditionally, viz, if they shall believe in him, that he hath redeemed all upon condition of Faith. One of their arguments is because otherwise we cannot encourage sinners to believe nor satisfie a troubled conscience, nor keep it from desparing. Upon the like ground that all may be comforted (every man being assured that Christ died for all men and so for himself) M^r Moore hath written a tractat of the universalitie of Gods grace, and of Christ dying for all men as himself expresseth in the title of his Book. Tis also one of M^r Saltma…sh his encouragements which he gives to sinners, that Christ died for sinners as sinners, as hee speaks, whereupon it followeth (according to the rule, à quatenus ad omne) that he died for all sinners.

Surely this is not the way (as is pretended) to ease and encourage the troubled and terrified conscience: Neither can they by their principles minister solid comfort to a sinner, tempted to despair of mércy. All the scrupulosity and unsatisfaction of conscience which they object against our Doctrine p. 278(that Christ died not for all, but for the Elect only whom the Father gave him) followeth as much yea more (as I shall shew afterwards) upon their own way. First of all when they give comfort and encouragement to sinners upon this ground, that Christ hath dyed for all upon condition of faith, tis to be remembred that conditio nihil ponit in re, the generality of men can draw no result from the death of Christ (as it is set forth by their Doctrine) but that Christ hath by his death made sure this proposition, that whoever believes on him shall be saved, or that all men shall be saved, if all men believe: Now a conditionall proposition is true in the connexion of one thing to another, (if this be that shall be) although neither the one nor the other shall ever have an actuall existence. If Sathan and wicked men get their will, Christ shall have no Church on earth, if the Elect fall away from faith and obedience they shall perish, If the damned in hell had place and grace to repent and to believe in Christ, they should be saved, or the like. So what solid comfort can the soul have from that conditionall proposition (which is all the encouragement they do or dare give from the death of Christ, to all men) all men shall be saved by Christ if they believe on him. Is it not as true and as certain, (may a sinner think with himself) that no man on earth shall be saved, if no man on earth believe, and for my part, if I believe not I shall be damned? If all this hang upon the condition of my believing (saith the troubled conscience) why then, hath not Christ merited to m…e, and will hee not give me the grace of believing? That new Doctrine answereth that Christ hath merited faith and gives the grace of believing not to all, but to the Elect only, that God hath in his eternall decree, in…ended to passe by in the dispensation of his grace the greatest part of mankinde, and to keep back from them that grace without which he knowes they cannot believe on Jesus Christ: That though Christ meant that all men p. 279should have some sort of call to believe on him, and should be saved upon condition of their believing; yet he had no thought nor intention by his death to procure unto all men that grace without which they cannot believe. This doctrine of theirs while it undertaketh to comfort all men and to encourage all to believe, it tels them withall upon the matter that all cannot be saved because all cannot believe, that God will not give faith, and so not salvation either, unto millions of sinners. What comfort is it then to know that all shall be saved, if all believe, when men are told withall, that all shall not, cannot believe, and so shall not be saved? This latter they hold as well as we, therefore their universall comfort taken from Christs dying for all men upon condition of Faith, amounts to as much as nothing.

The true and safe grounds of encouragement to faith in Christ are these. First, Christs all-sufficiency, if he will he can, He is able to save to the uttermost, Heb: 7. 25. art thou a sinner to the uttermost, his plaister is broad enough to cover the broadest sore. As Gods mercy, so Christs merit is infinite, and the reason is, because the blood is the blood of God as well as of man, Act: 20. 28. This is a good strong foundation of comfort, if a soule convinced of its own sinfull estate, and of the vanity of creature comforts, doth so farre settle its thoughts upon Christ that as he is the only Saviour so an alsufficient Saviour. Then is the sinner so far encouraged (which is no smal encouragement) as to resolve there is vertue enough in the blood of Christ to cleanse my crimson sins, even mine. There is no help for me out of Christ, but in him there is help for all that come unto God by him. Tis a great part of true faith to believe that Christ is able and all-sufficient. Therefore he himself said to the blind men, Mat. 9. 28, 29. Believe ye that I am able to do this? They said unto him, ye a Lord, then touched he their eyes saying according to your faith, be it unto you. He that p. 280said, Lord if thou wil… thou canst make me clean, was not rejected by Christ as an unbeliever, but he got from him a good answer, I will, be thou clean, Mat: 8. 2, 3. So every poor sinner that comes unto Christ alsufficient, and believing that Christ and Christ only can purge him from all sin and save his soul, hath a true, though imperfect faith, and is in a faire way for Salvation There is many a true believer, whose faith cannot as yet rise so high as to stay and rest upon the good will and love of Jesus Christ to him in particular: But the soul believes the alsufficiency of Christ, and that he only is the Saviour, and so cometh and draweth near unto God by and in Christ, as the summum bonum which he values above all things; and this his faith, although it hath not yet attained to a particular recumbency on the love of Christ to him is a true faith, which Christ will not despise.

Secondly, Christs intention to die for all men and for the whole world, that is for all sorts of sinners in the world, and so for sinners of my kind, may every poor sinner in particular think with himself. Here is an universall encouragement unto all from a true and real ground, and drawn from the will and intention, as well as from the power and alsufficiency of Christ, which I shall make good from Scripture, for he hath died for all sorts of persons, there is no condition excluded. For this I take the 1 Tim: 2. 6. Who gave himself a ransome for all; so ver. 4. who will have all men to be saved. The meaning must needs be of all sorts, not of all persons. For besides that the Apostles all can be no more then Christs many. Mat. 20. 28. the Sonne of man came to give his life a ransome for many, this very Text hath aboundance of light to give it self, if we look to the context either before or behind; before there is an exhortation to pray for all men, vers. 1. which although the Arminians make an argument that all men is meant of all persons and not only of all sorts, both in that verse and vers: 4. & 6. p. 281because say they we ought to pray for all men universally pro singulis generū, & not only for all sorts; yet tis indeed an argument for the contrary. For to pray for all men without exception of any person is not commanded, but we find the contrarie commanded. Ieremiah was forbidden to pray or make intercession for the obstinat, incorrigible Jews, Ier: 7. 16. & 11. 14. & 14. 11. God would not have Samuel to mourn for Saul, after he was rejected of the Lord, 1 Sam: 16. 1. and we ought not to pray for such as sinne unto death, i. e. the sin of bl…sphemy against the holy Ghost, 1 Io: 5. 16. Paul is so far from praying for Alexander the copper-smith, that he imprecats the vengeance of God upon him, 2 Tim: 4. 14. wee may not pray for the Pope who is the great Antichrist and sonne of perdition; neither may we pray for, but against Babylon, especially after the people of God are out of her. We are bidden pray for our enemies, but not for the malicious incorrigible enemies of Christ. Wh…refore when the Apostle bids us pray for all men. His meaning is, that we should exclud no degree nor kind of …en great o… smal, Jew or Gentile, bound or free, &c. and so he doth upon the mater explain himself in the very next words, for Kings and for all that are in authority, he saith, not for all Kings, but he will not have us exclude Kings nor Queens as such from our prayers, nor any other subordinat Rulers: When he saith all that are in authority, he means any kind of lawfull authority; for we may not pray for those who are in any unlawfull or usurped authority in the Church, Archbishops, Bishops, Deans, Archdeacons, &c. which prayer were an approbation of their unlawfull callings in the Church. I doe not say that we may not pray for the persons of any Archbishops, Bishops, &c. but we may not pray for them as clothed with such an office or authority, as we are there bid pray for Kings quatenus Kings, that we may live under them a quiet and peaceable life in all godlines and honesty: p. 282so that a King or Emperour as he is clothed with such authority may not be excluded from our prayers: But if we look upon all Kings and Emperours personally, individually or num…cally, so it cannot hold true that we ought to pray for all that are in Authority, otherwise the ancient Church had been bound to pray for Iulian the apostate.

Again, if we look to that which (there) followes after we find vers: 8. I will therefore that men pray every where (or in every place) lifting up holy hands. What means he by foreign? He means not in every individuall place without excepti…n, for this were neither possible (because there are many places in which there are not, neither can be any to pray) nor fit, because we ought not to pray with lifted up hands in the streets or in the mercat places, there are fit places both for publick and privat prayer, and there are also unfit places either for privat or publick prayer. The meaning therefore is, that the worship of God is not restricted to Jerusalem, now under the new Testament. …o: 4. 21. 23. But that any place being otherwise convenient and fit for prayer, is sanctified for Prayer, and that Prayer made in any such place is no lesse acceptable to God then the prayer which was made in the …emple of Jerusalem. And now why should we not understand foreign, vers: 4. and foreign, v: 6. even as foreign, vers: 8. and the rather if we consider what is interlaced, for the Text runs thus, who gave himself a ransome for all to be testified in due time, whereunto I am ordained a Teacher of the Gentil…s in …aith and verity. I will therefore that men may pray every where. Whereby it appears that the Apostles plain scope is to take away that difference between Jew & Gentile, and to intimate that we must pray for all sorts of persons, b…ause Christ died for all sorts of persons, and will bee worshipped in every nation under the Heaven. So that Beza did fitly expresse the sense when he rendered vers: 1, 2. 6. pro p. 283quibusvis, vers. 4. quosvis, and vers. 8. in quovis loco, to note an universality of kinds, not of individualls. Grotius also on Mark▪ 9. 49. noteth the same thing, that foreign, is used for quivis, not only in the new Testament, but by Aristophanes and Sophocles. Lastly, I know no reason but our Translatours should have rendered, 1 Tim: 2. 4. who will have all manner of men to be saved, and vers: 6 who gave himself a ransome for all manner of men, as well as Mat: 4. 23. they render foreign, all manner of sickness, Mat 12▪ 31. foreign, all maner of sin, and Acts 10. 12. foreign, all maner of foure-footed Beasts.

In the same sense I understand Heb. 2. 19. that he by the grace of God should taste death for every man, foreign: which phrase the apostle rather useth to the Hebrews, to wear out that common opinion of the Jews, that the Messias was only to be a Saviour to them, as under the Law the Sacrifices were offered only for the sins of the congregation of Israel. Howbeit I may further adde for clearing this Text. 1. Seeing the Text hath no more but foreign, that is, (as the Tigurine rightly rendereth the letter of the Text) pro omni, we may well supply it thus, foreign, pro omni filio, not for every man, (which though it be the expres…on of the English Translators cannot be necessarily drawn from the originall) but for every son, whether Jew or Gentile, i. e. for every one predestinated to the adoption of children, which I confirme from the two next verses (both of them having a manifest connexion with v: 9) …or these all for whom Christ tasted death are called many sons v: 10. and they who are sanctified, also Brethren, vers. 11 See the like phrase Mark 9. 49. foreign, for every one shall be salted with fire, i. e. every one who shall enter into life: for this sense is to be gathered from the v. 43, 45. 47. and when it is said, 3 epist: Iohn v. 12. Demetrius hath good report of all men, we must either understand all the Brethren, or make some such restriction of that universall expression, foreign, for most men p. 284in the world knew not Demetrius. So Luke 16. 16. from that time the kingdome of God is preached, and every man presseth unto it, foreign. Now therefore there can be no further of foreign, in that Text to the Hebrews, then in these other texts here cited. 2. It may be also supplyed thus, foreign, and tis in it self true that Christ tasted death for every Nation, or for every people, for in him are all the Nations and Kind…eds of the earth blessed, Act: 3. 25. Gal. 3. 8. that is, the Elect of all the Nations, which upon the matter comes to one and the same thing with the …ormer sense, although the former expression suteth better to the context: yea although it had been said that Christ tasted death foreign, for every man, (which is not said) yet every man could be here no more then all men, Rom. 5. 18. as by the offence of one, judgement came upon all men to condemnation; ev…n so by the righteousnesse of one, the free gift came upon all men unto Iustification of life. Wherein the second branch, all men, foreign, is no more, and can be no more, but all who are in Christ, or all regenerat and justified persons. For 1. by these all men the Apostle understands (as is manifest by comparing this with the precedent verse) they which receive aboundance of grace and of the gift of righteousnesse, and he addeth concerning them, that they shall reigne in life by one Iesus Christ. 2. The comparison between Christ and Adam clears it, for they are both set forth as publick persons, all who are in Adam a…e actually involved into the sentence of Condemnation, and all who are in Christ are actually translated from the state of condemnation into the state of Justification. But I proceed.

Another Scripture which hath been understood for Christs dying for all men, being indeed meant of all sorts, is 1 Io. 2. 2. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world: which is to be expounded by that promise made to Abraham, that in his seed all the families p. 285or kinreds of the earth should be blessed, Act. 3. 25. Gal: 3. 8. and by Rev. 5. 9. thou wast slain and hast redeemed us to God by by thy blood, out of every kindred, & tongue, and people, and nation. So Rev. 7. 9. after the sealing of a hundreth fourty and four thousand out of all the Tribs of Israel, 'tis added, After this Ibeheld and lo, a great multitud which no man could number of all Nations, and kindreds, and people and tongues stood before the throne and before the Lamb, clothed in white robs, and palms in their hands. For which cause also the news of a Saviour are called good tydings to all people, or to every people, Luke 2. 10. So the Apostle Iohn who was of the Jews, tells us there that Christ is a propitiation, not only for the sinnes of himself, and of others of his Nation, who were then believers, but likewise for the Elect of all Nations and all the World over.

To the same purpose tis said, Ioh. 3. 16 for God so loved the world that he gave his only begotten Son: that whosoever believeth in him should not perish, but have everlasting life. Where foreign is of no larger extent then foreign, which the Tigurine rendereth, omnis qui credit, not quisquis, that every one who believeth in him should not perish, so that every one who believeth is an exegesis or explanation of the word World. Howbeit if any like better the ordinary reading, that whosoever believeth, it comes in the issue to the same thing. For tis a great mistake to think that the world here is a genus, which is divided in believers and unbelievers, and that the word whosoever is added in reference not to the world before mentioned, but only to one kinde or sort of the world. Which (by the way) is also inconsistent with their principles who hold that Christ dyed for all, to purchase life to all, upon condition of believing; for if so, there can be no partition here of the world but the latter branch as large as the first. But if there be any partition here of the world, (I say if there be, for the Text may be understood, exegetice, not partitive, as I have p. 286shewed already, it is not partitio generis in species, but totius in partes, that is, the world which God loved is not divided into believers and unbelievers, but by the world is meant the elect of all nations, and this whole world is subdivided into its parts by the word whosoever, that is, whether Jew or Gentile, whether Barbarian or Scythian, whether bound or fre… &c. For this, the Apostle explaineth the very same words, foreign Rom. 10. 11, 12. Whosoever believeth on him shall not be ashamed, for there is no difference between the Iew and the Greek: for the same Lord over a…l is rich unto all that call upon him. So Gal. 3. 28. Col: 3. 11. Act. 10. 34, 35. And though some have with much scorn set at nought that expression, The world of the Elect, i. e th… Elect of all the world, yet it will puzle them to give any other sense to Io: 6. 33. where tis said, that Christ giveth life unto the world, or to Io. …6. 8. where the Spirit is said to convince the world of sin, of righteousnes & judgement, or Io: 17. 21. where Christ prayeth, that the world may believe, and the Father hear…th him alwayes as in other petitions, so in this.

The third incouragement to believing is, that Jesus Christ hath died, as for persons of all sorts and conditions, so for the expiation of all so…ts, and all manner of sins, and hath plainly assured us, that all manner of sin and blasphemy shall be forgiven unto men. Mat: 12. 13. he excepteth only one kinde, but the blasphemy against the holy Ghost shall not be forgiven unto men. Where exceptio firmat regulā in non exceptis; this being the sole exception, maketh the general promise the surer, that not some sorts only, but all sort of sins, yea of blasphemies, not only may, but shal be forgiven unto men. Now to be clear concerning that one sin excepted. 1. Tis not properly any sin of the second table, but of the first, & is therefore called blasphemy, 2. Tis not every blasphemy, for any other blasphemie is declared in that text to be pardonable. 3. Tis a wilfull blasphemy p. 287contrary to the illumination of the holy Ghost and knowledge of the truth once received, Heb: 6. 4. & 10. 26. Fo… which reason Pauls sinne when he blasphemed the name of Christ and was exceedingly mad against it, was not the blasphemy against the holy Ghost, because he did it ignorantly. If P…ter had at that time sinned Pauls sin, it had been the blasphemy against the holy Ghost and so unpardonable, for it wanted nothing, but knowledge and illumination to make it that unpardonable sin, which the Apostle himself, 1 Tim. 1. 13. doth intimat. 4. Neither is it every blasphemy against knowledge, but such as is joyned with a hatred of Christ, so farre that if they could they would pull him down from Heaven and crucifie him again. There was mercy for these who crucified Christ ignorantly, but no mercy to those who would do it knowingly. Moreover, although they cannot get Christ himself again crucified, yet they revile, reproach, disgrace and p…rsecute him in his Members, Ministers, Ord…nances, and all the wayes they can put him to shame and dishonour. Now there are two sorts of these who sin by blasphemy against the holy Ghost. Some do not professe Christ and the truth of the Gospell, yet maliciously and against their knowledge reproach or persecut it. So the Pharisees Mark: 3. 28, 29, 30. in saying that Christ had an unclean spirit, did blaspheme against the holy Ghost. Others do professe Christ and his Gospell, and truth, yet fall away to be malicious enemies thereunto, against their knowledge. Such a one was Iudas, neither is there any thing to move us to think that Iudas did not blaspheme the holy Ghost, except that he repented himself afterward: But there is nothing in Scripture against the possibility of a desperat repentance in these who blaspheme the holy Ghost, but only that they can never so r…pent as to be renewed againe, H…b: 6. 6. That all sin, 1 Ioh. 1. 7. i, e. all manner of sin is purged away by the blood of Christ, and atonement p. 288made for all sorts of sinners, was also signified, both by Christs healing all maner of diseases among the people, Mat: 4. 23. and by Peters vision of all manner of four footed beasts, and creeping things, and fowls of the Aire, let down as it were in a sheet from Heaven to be killed, and eaten, Act▪ 10. 11, 12.

So that as the promise of Mercy and free Grace comes home not only to thy nation and to persons of thy condition, state and degree, yea and to thy kindred and Familie, but also to thy case in respect of sinne, it comes fully home to sinners of thy kind or case, it tendereth Christ even to such a sinner as thou art.

Fourthly Christ receiveth all who come unto him, and excludeth none but such as by their unbelief exclude themselves. Joh: 6. 37.

Fifthly it is an incouragement to believing, that we are commanded to believe▪ 1 John. 3. 23. and this is his commandement, that we should believe in the name of his Son Iesus Christ, and love one another as he gave us commandement

Observe the sa…e authoritie that commands us to love one another, injoynes also that we believe on Christ.

But if any shall say, I cannot believe, I have no strength nor Grace to believe, I answer, (and let this be the sixt incouragement to believing) That God sets foorth himself to be the giver of faith Eph. 2. 8. Phil. 1. 29. and his Son to be the author and finisher of our faith. Heb. 12. 2.

If it be objected, I know it is so indeed. But God works faith only in the Elect, and I know not whether I be Elected or not. I answer, thou art discharged (in this case) to run back to Election (which is Gods secret) and art commanded to obey the revea…ed command, according to that of Deut: 29. 29. The secret things belong un…o the Lord our God, but these things which are revealed, belong unto us and to our Children, that we may d…e all p. 281the words of this Law. And therefore seeing ye are commanded to believe in God, and hears that he is the Author and finisher of Faith; Say with Augustine, Da domine quod jubes & jube quod vis. And with the Disciples, Lord increase our faith, Luk: 17. 5. or with that man in the Gospell, I believe, Lord help my unbelief, Mark 9. 24. and request him who hath promised to give the spirit of Grace and supplication, that yee may look on him whom you have pierced, Zech▪ 12. 10. to lighten your eyes, lest yee sleep unto death, Psal. 13. 3. For this looking on Christ (promised in Zecharie) is nothing else then believing on him. As the looking on the brazen serpent which was the tipe of Christ, is accomplished when we believe in Christ who was typified thereby, as is to be gathered by comparing Iohn 3. 14. 15. with Numb: 21. 8.

Errata.

Page, 19. for Spegmen, read Specimen. Pag. 28. for autoris, read aut oris. Pag. 29. for is ever blinde, read is not ever blinde. P. 31. for Object. 8. read Object. 7. P. 32. for Ecclesiae and Canonca, read Ecclesia and Canonica. P. 67. for improblable, read improbable. P. 40. for but a Preacher, read but by a Preacher. P. 46, for foreign read foreign. P 79. …or foreign, read foreign. P. 162. for foreign, read foreign. P. 169. for foreign, read foreign.

End of the text · George Gillespie, Treatise of Miscellaneous Questions (1649)