The Universalist Examined and Convicted, Chapter 3
CHAP. III. Of divers ends of Christs Death, and of which is here meant.
THe Author conceiving to find ſtrength from the conſideration of the ends of Chriſts Death, enters this Point, And I confeſſe it helps much to decide this Controverſie, therefore I ſhall (to my Talent) bend my thoughts to examine what he delivereth herein. He ſaith thus.
1. The firſt end and that which is generall, and of largeſt extent was to be a Ranſome, Sacrifice and Propitiation; and this hath three diſtinct ends in it.
1. In reſpect of God offended, that his Juſtice might be ſatisfied.
2. In reſpect of Jeſus Chriſt, that he might be Lord of all, and have all in his diſpoſe.
3. In reſpect of Mankind, to take out of the way all that ſtood betweene God and Man, and kept back ſtreames of mercy,
2. To ſeale and confirme the New-Teſtament of pretious Promiſes. Math. 26.28. Luk. 22.20.
3. To be a witneſſe-bearing to the Truth. Joh. 18.37.
Wherein the Authour doth well to pitch upon the firſt and maine end of Chriſts Death, (and that in regard of the Creature,) for to treate of intermediate ends would have been but obſcure and impertinent to this Point: becauſe when we ſpeake of intermediate ends, they are ſuch as are but media, meanes in relation to the firſt end; but to treate of meanes when the queſtion is of the end, is ſomething prepoſterous. When we treate of the end of Chriſts Death, it is preſuppoſed that we mean that which in relation to man is conſidered under no other Notion but as end, therefore he doth well to ſpeake of a firſt end; but whether he do ſo well, to ſay that that (which he layeth downe) is Chriſts firſt end in dying, muſt be further enquired into.
Now when he ſaith, (Firſt end,) I hope he meaneth, firſt in Gods intention, and Chriſts, for from the intention of Agents is the priority and poſteriority of ends deduced. Now I ſay, [to be a Ranſome, a Sacrifice, a Propitiation] are not the firſt end of Chriſt in dying, or of God in giving his Son; and this is cleare, in that theſe all do [Tendore in finem ulteriorem,] Tend to a further end, for he is all theſe that men might be eternally ſaved; Himſelfe is cleare for this, [His being a Ranſome and Propitiation was that all men might be eternally ſaved: Pag. 18, 19.] And if he did not, Reaſon would preſently convince him, as ſhall afterwards appeare; theſe then tending to a further end, are not the firſt end, in that they tend to a further end, they are meanes, and in ſo being, they are not firſt in intention: then ſhould God intend firſt the meanes, then the end, which is abſurd.
Againe, if the Author will have the procuring life and Salvation, and opening a doore, that men only may enter, and to make men ſalvable only, (for thus he interpreteth his Phraſes of Ranſome, Propitiation,) to be the firſt end in Chriſt, then I hope he will give us ſome Scripture that ſo ſpeaketh: Scripture ſeemeth to ſpeake otherwiſe, Joh. 3.17. I came not to condemne but to ſave. Math. 18.11. He came to ſave that which was loſt. 1 Tim. 1.15. He came to ſave Sinners; which places I know the Author would thus temper, to make them ſalvable; but this is an unwarrantable perverſion, and all theſe which he produceth they are but ſubſervient to this firſt end; as to inſtance, As God had (out of his free conſtitution) deſigned a way of his own diſpenſations, before man can partake of heaven the Juſtice of God muſt be ſatisfied, Enmity taken away, we Reconciled, Hence this made end of God and Chriſt in his Death, Col. 1.20. To reconcile us, which ſuppoſe Juſtice ſatisfied, but this is not willed for it ſelfe but in tendency to a further end, and is not the firſt end; but that Text gives a further, Ver. 22. To preſent you holy and unblameable to him.
Againe, That we may be partakers of hapineſſe, the hand-writing againſt us muſt be blotted out, and every thing that ſtands croſſe muſt be taken away: So that this is an end of Chriſts Death; Col. 2.14. But this was not done, or intended only for it ſelfe, but in tendency to eternall Salvation, and the actuall enjoyment of it, for only to this is our ſinfull eſtate contrary, and therefore a further end appeares, Cap. 3, 4. to which this ſerves but as meanes, [Yee ſhall appeare with him in glory.]
Againe, That men partake of heaven, the ſtaine and power of Sin muſt be taken away, and we Sanctified, and Regenerate; So that this alſo is an end of Chriſts Death, Eph. 5.25, 26. but this not for it ſelfe, but with a tendency to further end: Ver. 27. that he might preſent it glorious foreign, not [Ʋt ſiſtere poſſit,] but [Ʋt ſiſteret,] to cauſe it to ſtand before him glorious, denoting that the actuall enjoyment of heaven, and as certaine, is his firſt end.
Againe, That men be glorified, it is requiſite that Chriſt be Lord of all, and have power over all fleſh; this therefore is an end of his Death, Rom. 14 9. but this not for it ſelfe intended, but a tendency to the firſt end, Joh. 17.2. He gave him power over all fleſh that he might give eternall life to as many as thou haſt given, foreign, It is not [Ʋt dare poſſit,] but [ut dacet] that he might actually, certainly give eternall life. And more intermediate ends may be produced, which may be called ends in regard of his Death, but yet not the firſt end, but rather as meanes tending to the firſt end, and ſo all theſe three particulars under his generall they all cannot make up a firſt end, but are as meanes to the firſt end: Therefore his ſetting downe them as the firſt end is not Orthodox.
Againe, That to procure life, that is, that men may have it, is not the end of Chriſts Death, that is the firſt end, and maine end: Then it muſt follow, that though none be actually ſaved, yet Chriſt hath his end full and entire, and as much as he deſired, this indeed the Remoſt, ſay, but I cannot yet ſee it the Language of Scripture.
Againe, it is a rule that [Acquiſito fine quieſcit movens,] when any Agent hath attained his end it reſts with it, but Chriſt and God do not reſt with a poſſibility of mans Salvation, or in a doore being opened, but they go on further, Actually to lead into that doore, to invite, ſollicite, expoſtulate, perſwade, that they might actually be ſaved: He ſaith not, Why O Iſrael will not ye come into a poſſibility of Salvation? But why will ye dye? Why will ye not be Actually ſaved? Nay, the Author grants, that he doth not only propound meanes, give the Goſpell, and ſo open a doore by morall ſwaſion, but alſo overcome and over-power, by Phyſicall efficiency, the hearts of his Elect, and bring them in to beleeve, and bring them into his Kingdome; thus Pag. 120. Now I demand, whether Chriſt did procure this? Whether Chriſt and God aimed at this in Chriſts Death, and ſo propounded it as an end? If not? Quo pacto is it applyed? Is it not the ſprinkling of the Bloud of Jeſus? If it be ſo, then that was not the firſt and maine end of Chriſt and God to make Salvation poſſible, but that Salvation ſhould be certain and Actuall. So that we may ſee how in conſiderately the Author expreſſeth himſelfe about the ends of Chriſts Death. My next taske will be to examine what influence theſe expreſſes have upon the Queſtion in hand, and alſo of what ends, whether intermediate, or ultimate, theſe Texts, 1 Tim. 2.6. Heb. 2.9. treate.
For the firſt, I conceive that this Treatiſe of the end of Chriſt in his Death doth not only not help, but utterly overthroweth his Doctrine. Herein I ſhall examine, firſt, whether the maine end (Actuall and certaine Salvation) was intended for every man: Let this be my Query, When Chriſt gave himſelfe, or determined to give him, was it for this end, to make Salvation of every man Actuall and certaine? If it was? Then I ſay, if all do not come to Salvation, he miſſeth of his end, which is not to be appropriated to any rationall Agent, that hath power to do what he willeth, and to bring about his purpoſes. Herein I ſuggeſt to my ſelfe ſome Remonſt. denying that an Actuall, certaine, and abſolute Salvation of any is the end of God or Chriſt in his Death: as Arminius, [Non actualis peccatorum ablatio, non actualis remiſſio, non juſtificatio, In Perk. 77.non actualis horum aut illorum redemptio, quae abſque fide & ſpiritu Chriſti nemini contingunt, &c. That is, not Actuall Remiſſion, Juſtification, Redemption, (ſo no Salvation) which happen to none without Faith:] or with Corvinus, [Quod ad applicationem ſalutis attinet non intendit eam praciſe & abſolute, In Molin. c. 28. Sect. 8.ſed voluit intercedere fidem hominis, As for the Application of Salvation, God willed it not abſolutely, becauſe he willed Faith to come betweene, viz. Chriſts Death and Salvation;] For the aſſertion it ſelfe, I have proved that the Actuall and certaine enjoyment of heaven is the (finis ultimus) in regard of the Creatures: becauſe all the reſt, even Impetration it ſelfe is but an intermediate end; It remaines that I reaſſume their reaſon whereby they prove it is not; and they are unanimous in their reaſons, and it is this, Becauſe God willed that men ſhould be ſaved by Faith; I ſhall not expect to vye Authority with them; whoſe Learning and moderation I may admire; yet I muſt freely accknowledge that the ſtrength of that Reaſon is not cleare to me, no more then this. A man intendeth not a thing abſolutely, becauſe he will effect it (per m…dia) by meanes; or this, A man doth not abſolutely intend to dwell in a houſe, becauſe he intended to build it firſt, or being built, to cleanſe and garniſh it firſt; but theſe are not valid, becauſe he may intend to act the meanes, and then why he may not abſolutely will to act the end I ſee not; ſo if God intend abſolutely to give and worke faith, which is the meanes of Salvation, then he may be ſaid to will Salvation of men abſolutely, though he willeth Faith to intervene.
Againe, I can ſuggeſt to my ſelfe my Antagoniſt anſwering thus: [As for his Elect he propounds their certaine and actuall Salvation as his end, but for the reſt, His end is that they may be ſaved.] Therefore to engage with this, for that is my taske to encounter my Antagoniſt. For the reſt of men that are not Elect, what is his end? That there may be a ſalvability, or poſſibleneſſe with God of their Salvation? This I have before ſhewed cannot be the end of Chriſt to procure it, becauſe ſuch was without Chriſts Death, and that he might do it too and yet be juſt if he pleaſed; no man will purchaſe his owne Land, nor Chriſt by his Bloud procure that which allwaies was without that procurement: I am yet to learne that any thing obligeth God to puniſh Sin without ſatisfaction, but his free conſtitution and determination, whereby he becometh a Law to himſelfe: But God no where hath revealed that he willeth, that without ſatisfaction mans Salvation ſhall not be poſſible; indeed, he hath tyed himſelfe not to ſave actually without ſatisfaction.
Againe ſecondly, I deſire a proofe from Scripture of this twofold end of Chriſt, one for his Elect, that their Salvation may be certaine, a ſecond for all the reſt, that their Salvation may be poſſible, which if he can do he will performe a great taske.
Thirdly, I demand how this end can ſtand with that Decree of God, and that from Eternity, of giving thoſe that are not Elect up to deſtruction, for contempt of means (which he foreſeeth) as the Author averreth Pag. 120. leaving no way in Gods purpoſe for the poſſibility of their Salvation? Now if Chriſt propounded this as an end to procure life for them, how is his Will one with his Fathers?
Fourthly, Concerning the poſſibility of mens Salvation, I know he fetcheth it from the meanes of life propounded, it is to be had upon condition, Beleeve and thou ſhalt be ſaved. Now if Chriſts end, firſt and chiefe end, was this, that man might have life, and miſſe of it upon unbeleefe, and ſo be dealt withall according to the Tenour of the Goſpell, or as the Author ſaith, [That he might condemne or pardon as he ſaw …t, Pag. 17.] Then it will follow, that Condemnation will have equall ſhare in his end with Salvation; but this is no Scripture Language, which ſaith, I came not to condemne the world, Joh. 3.17.
But if this draw more from the Author, I ſhall anſwer more, by this it ſeemes not probable that the maine end viz. the certaine and actuall enjoyment of life, was not in Chriſt for all, and every Son of Adam.
Againe, Let us ſee whether thoſe intermediate ends which he reckoneth up often, can be ſaid to be for all, and every Son of Adam; and herein we muſt conſider that the ſatisfaction of Juſtice, taking away Sin, aboliſhing Death, ſlaying enmity, becomming Lord, theſe are as meanes conducing to that end, Now ends are deſired for themſelves, meanes but for the end, certainly then they run in an even aequipage; thoſe things which are willed but for another thing, are willed but in the ſame reſpect with the other, for time, place, perſon, manner, for if he ſhould will the meanes to more then he willeth the end, then his will muſt be carried on the meanes without an end, or ſtronglier to the meanes then to the end, both which are abſurd, and ſo Chriſt be ſaid to ſatisfie his Fathers Juſtice, to take away Sin, to take away all that ſtood croſſe to our Salvation, to aboliſh enmity, and that at ſo deare a rate, when he never intended to bring in any to partake of life; which cannot, I conceive, be received but with detriment to Chriſt in his unſpeakeable wiſdome. No neither is Impetration the firſt end. (As I conceive) the Queſtion may be asked, Why Chriſt did Impetrate? And if the Anſwer be given, it ſheweth plainly that the Impetration is not the firſt end: If we ſay that Chriſt impetrated, that it might be applyed, the Remonſt. do not oppoſe, but leave it in dubio. An applicatio fit Impetrationis finis non diſpute. Corv. in Mol. Cap. 28. Sect. 8. Nay, all that he produceth againſt its being the abſolute and prociſe end, is this, that he intended Faith to come betweene, Finem iſtum non eſſe abſolute intentum ſed ita ut ad applicationem requiſita eſt conditio. Which in my judgement, do not ſe invicem deſtruere, for Faith may be requiſite and yet the Application abſolutely intended.
I might take every particular by it ſelfe, and dwell upon the abſurdities that attend every one of them, but I muſt not be ſo voluminous; As when he ſaith, [The firſt end was to take away Sin before God for men, Pag. 16.] And this he ſaith is for all men, every Son of Adam: both falſe. It is not the firſt end, for may not the Queſtion be asked, Why he taketh away Sin from before God? The Anſwer, if he will give it, confuteth him, and telleth him there is a further end: neither is it done for all, the expreſſion it ſelfe is rude and abſurd (to take away Sin before God for man,) the word (to take away) muſt have a terme from which, and that muſt be either man or God: And can he take away Sin from before God, or from Man, and Man not be poſſeſt of Juſtification? this is a myſtery; Is it not all one for Sin to be taken away from before God, and for it not to be found when it is ſought for? Jer. 50.20. But is this the priviledge of all, or of Gods reſerve only? Let the Author in his next give me one place and prove it too, where this or any of the attendants is ſaid to be done for every Son of Adam? Many things I leave to the intelligent Reader to ſave me a labour in; I conceive that this conſideration of the end of Chriſt helpeth him little, I ſhall examine if his next do more.