Two Treatises, Addition
An Additionall.
Shewing the true ſtate of the aforeſaid queſtion (miſtaken by the oppoſer) and the truth further ſtrengthned by the ſame arguments (ſ… the Doctrine of our Church and of Scripture) … which it was o…poſe …with the beſt way of …econciling ſee…ing contrarieties and …trudicti…s of S…ptu…, in the …oint of Gods free grace and mans Free-will.
THe former Doctrin… co…cerning the extent of Chriſts Death, though ſeemingly oppoſed, yet was but lightly hurt, ſeeing the true ſtate of the queſtion, as it was handled, was not ſo much as touched. That which the oppoſer undertooke to prove (on the Text, Arminian grounds for their univerſall Redemption▪Rom. 4.25.) was, That Chriſt died for the ſinnes of all and each. Which he would prove. 1. from the Doctrine of our Church, or from ſome paſſages out of the Common Prayer Booke, Homilies and Articles. 2. From the Scripture, ſhewing that it teacheth that Chriſt died,
1. For the World. Iohn 3.16, 17. 1 Ioh. 2, 2.
2. For all men. Eſay. 53.6. Tim. 2 6. Heb. 2.9.
3. For …uch 1. as might h…ve periſhed, Rom. 14.15. 1 Cor. 3.11. 2. as do Periſh 2 Pet. 2. 1. Heb. 6.6.
With Lutheran anſweres to that interpretation which we give of theſe places.
Now I, The true ſtate of the queſtion. Chriſt died not with like intention to ſave all. Which is ſhewed,(whoſe purpoſe was (and is) to defend my ſelfe and the Doctrine taught by me, and as it was taught by mee) doe avow that in all this, the ſtate of the queſtion is miſtaken, which was not and is not, Whether Chriſt died for al men and each, but whether for all alike, and out of equall love, and a like intention of ſaving all.
Therefore to the proofs brought and alledged I thinke good only to anſwer by oppoſing like, yea, much ſtronger proofs both from our Churches Doctrine, but eſpecially from the Scriptures. The chiefe difficulty will be in reconciling of the ſeeming differences.
1. Our Church, 1To be the doctrine of our Church, which ſheweth Chriſt died for his ſervants and people. Te Deum.as it tells us of Chriſts full perfect and ſufficient ſacrifice, oblation, and ſatisfaction for the ſinnes of the whole World, ſo it tells us alſo for whom more ſpecially he died, and whom he redeemed. Wee pray thee helpe thy ſervants whom thou hoſt redeemed with thy most pretious bloud, and O Lord ſave thy people, What people? not all,and make thy choſen people joy full. But what people is that? not every people or perſon (alike) Thou haſt multiplied the Nation, and not increaſed the Ioy. Eſay 9.3. According to the double expreſſion of the promiſe made to Abraham, Gen. 22.17.I will multiply thy ſeed …s the Starres of the Heaven, (by which may, at leaſt by alluſion, But believers.be meant the children of Abrahams faith, the elect,) and as the ſand, which is upon the Seaſhore. The darke ſands are more in number, but not ſo lightſome as the Starres.
So, Benedictus Who are theſe?Bleſſed be the Lord God of Iſrael, for hee hath viſited and redeemed his people: and thou diddeſt open the Kingdome of Heaven to all believers now, who are theſe his people and believers, his Churchbut the Church of God? Grant that by the Merits and Death of thy Sonne Ieſus Chriſt, Communion.and through faith in his bloud, we and thy whole Church may obtaine remiſſion of our ſinnes▪ and all other benefits of his paſſion. And his elect people.Now who or what is this Church, but the choſen people of God, Collect for All Saints day.as, Almighty God who haſt knit together thy elect in one Communion, and fellowſhip in the myſticall body of thy Sonne Ieſus Chriſt our Lord, &c. Catechiſm anſw. 6.So in God the Holy Ghoſt, who ſanctifyeth …ee and all the Elect people of God. This laſt ſhewes what is ment by the former anſwer—hath Redeemed mee and all mankind. Burial the firſt prayer.And Almighty God—in whom the ſoules of them that bee elected, after they be delivered from the burthen of the fleſh, be in joy and felicity. Let theſe be compared with theſe words, Collect for good Friday.Almighty God, wee beſeech thee graciouſly to behold this thy family, for the which our Lord Jeſus Chriſt was contented to bee betrayed— and to ſuffer Death upon the Croſſe.
So in the Homily or Sermons of the ſalvation of mankind—Chriſt is now the righteouſenſſe of all them Homily. fol. 13.that truly doe believe in them, he for them paid the ranſome by his Death, &c.
The like in the 17▪ Article, Article 17.where wee are told that God hath decreed by his Counſell ſecret to us to deliver from curſe and damnation thoſe whom he hath choſen in Chriſt out of mankinde, &c. Now redemption from curſe and damnation (the proper effect of Chriſts death) doth not, in Gods intention go beyond the decree (as above page 586.) And Article, And 29.29.
The wicked and ſuch as be void of a lively fayth, although they do carnally and viſibly preſſe with their teeth the Sacrament of the body and bloud of Chriſt, yet in no wiſe are they partakers of Chriſt; if in no wiſe, then he impetrated not for them remiſſion of ſinne and other benefits of his death. And theſe allegations may be oppoſed to thoſe other which from the ſame bookes and doctrine of our Church have beene alleadged, ſufficient to weaken whatſoever authority either is or ſeemes to be in the ſame.
The Scriptures alſo, 2It is the Doctrine of the Scriptures.as hath beene proved (page 12.3.) ſhew that Chriſt died not equally and with the ſame intention for all, ſee Tit. 2.14.—a peculiar people. ſo Epheſ. 5.2. with 23.25. Hee is the Head of his Church of the elect, as formerly) and the Saviour of the body. Of his Church: ſo Ambroſe, Ambrrſ. in Luc. c. 7. l. 6.Though Chriſt ſuffered for all, yet ſpecially he ſuffered for us, becauſe hee ſuffered for his Church; wherby as one of our late worthies infers, hee clearely ſignifieth that ſo Chriſt died for all, Abbot de verit gratiae Christi p. 35. Chriſt is the Head onelyonly of his body and of his Church.as that yet in the death of Chriſt all are not to be thought or conceived to be equal or alike: hee died in common for all, but ſpecially for the Church: to wit his will was to ſatisfy for all by the dignity and worth of the price paid, but by the will of his good purpoſe hee did impetrate (and obtaine pardon) onelyonly for the elect, that is, for the Church; ſo that wee may and muſt diſtinguiſh the greatnes of the price paid, and the propriety of redemption.
And what ſaith our Saviour? Dying only for his ſheepe.I l…y downe my life for the ſheepe. Iohn 10. verſe 11.15. If it bee ſaid all men are Chriſts ſheepe, that's, confuted, ver. 27, 28. compared with 26. for his ſheepe heare …is voyce — & never periſh — but yee beleeve not, (ſaith he …o thoſe Jewes that would …ot heare, i. Harken to and …elieve his voyce) becauſe ye …e not of my ſheepe.
But its ſaid (by the Ar…inians,) Objection.they are called …eepe, not in reſpect of …eir preſent, but future …ndition are they ſo, I will … retort: 1Retorted.and why then …ay not God bee ſaid alſo …elect believers, that is, ſuch … ſhall by Gods mercy be…eve, which wee ſay; and … from ſo ſaying be for…d to hold that onelyonly ſuch … doe, or are foreſeene to …lieve, forſooth by uſing …e power of their owne will aright, are elected. But their future condition is preſent, Anſwered.in Gods decree: and hee calls them ſheepe even before their converſion in reſpect of his decree, as Ʋerſe 16. Other ſheep… I have which are not of this fold, &c. Theſe were given to Chriſt before they wer… (actually) ſheepe: eve… that they might be ſo. Fo… if they were not given t… Chriſt till after, then the… ſhould give themſelves t… Chriſt, before God ga… them to him—So Iohn 1….13. And for his friends.Chriſt laid downe his … for his friends: (that is, … Gods decree friends, … themſelves enemies,) or … his Church, Redemptio… which is the elect of Chri… death, implieth in it a d… verance of the redeem… from the power of darkeneſſe, and a tranſlation of us into the Kingdom of his deare Sonne; yea remiſſion of ſins; in whom wee have redemption through his bloud, Coloſ. 1.13.14, 15.even the forgiveneſſe of ſinnes. Now theſe belong not to all, but are the inheritance of the Saints, for whoſe redemption Chriſt more ſpecially and intentionally died.
Theſe things and places of Scripture would be conſidered & thought on with thoſe other places which ſimply an univerſalitie of Redemption. How the ſeeming differences of Scripture in this point may be reconciled.And if there …ee truth in the one; ſo is there alſo in the other. The Scriptures doe not contradict, but explaine and interpret themſelves.
How ſhall wee then Reconcile theſe things? if the right ſtating of the queſtion, ſuch as wee have heard, will not do it, what then will do it? I have heard of one, who, being a man of place, had a complaint came before him, and when hee heard the firſt party ſpeake concluded it muſt needs be true hee ſaid: and after, hearing the other tell his tale, (hee could not ſee but that) hee ſpake truth too: and yet one of them ſpake againſt the other. Doubtleſſe his inability to decide the controverſie proceeded from imbecillitie of judgement; Mens weakneſſe of judgement to do it.as doth alſo the Popes, who, though he pretend an infallibility … judgement, An example in the Pope.and to be judge of controverſies, yet whe… this debate, or the like including this, between… the Dominicans and Ieſuits came before him and was diſcuſſed, Injunctions of ſilence on both ſides will not do ….hee thought the beſt way of deciſion was to injoyne both party ſilence, ſo in effect leaving each ſide to believe his owne tenets as truth, when yet both cannot be true. But we are ſure that Gods word is truth in all the parts of it, and in no part oppoſeth it ſelfe.
What ſhall wee then do in our caſe? In a Proclamation to ſuppreſſe Doctor … Booke Ia…. 17. 1628.ſhall we reconcile theſe, by procuring a reſtraint of both parties, that neither by publicke reading, preaching or making bookes, either Pro or contra, concerning theſe differences they begin anew to diſpute. This was once done, but in the intentions of the procurers thereof, moſt ſubtilly and fraudulently as wee have cauſe to imagine, if we may judge by the effects, for thereby quite contrary to his Majeſties gracious intentions, who deſired peace, they made uſe of it for their own ends to promote the Arminian cauſe, playing faſt and looſe with it, urging it only againſt their oppoſers, whileſt others preſumed to take liberty, preſuming on the favour of ſuch, as in caſe of complaint they knew muſt bee their Judges. But (let the Kings throne ever be guiltleſſe) this was, under ſuch colour, made uſe of the Arminian party, and intended by them, to ſupplant and ſuppreſſe the truth of God, which we know they had (and the rather by this meanes) well nigh effected. This then is not the way.
What then? how ſhall we then reconcile theſe differences? wil the diſtinction of Impetration (by Chriſt) and Application (by man) doe it? 2The diſtinction of Impetration by Christ, And Application by the power of māsw…l. w…l not doe it.as if Chriſt by his death and the merits of it did obtaine grace and reconciliation for all men, but did leave the effectuall application thereof to themſelves, and to the right uſe and imployment of their own free-will, giving them a power to believe, repent, and in a word, to be ſaved if they will, but leaving the will to themſelves? Surely no. This hath beene ſufficiently confuted before. Chriſt is and muſt be a Saviour both by the merit of his death, and by the efficacy, and power of his Spirit, Chriſt is our Sa…iour as well by his ſpirit and the power thereof as by his Merit.the ſending of the Spirit and giving it is a fruit of his death; and our juſtification is the effect both of his death and reſurrection: yea remiſſion of ſinnes is, as wee lately heard, a great part of our redemption. But thus to teach, what is it but to ſay that Chriſt did not obtaine that this his reconciliation ſhould be applied to all for whom it was merited? or that deliverance is obtained for one, ſuppoſe in priſon, but not that hee might (certainly) be delivered, no, we have heard the will is as well from God and his grace, as the Power, the act of beleeving as well as the power to beleeve if we will. God once giving Chriſt, gives all things needfull alſo, as it is ſaid out of Rom 8.32.33, &c.
This reconcilement then implieth firſt freewill in man: which is, as I conceive, Againſt mans free will.the maine marke which many ſhoot at, this (ſuch is the pride of nature corrupt) they muſt and will maintaine, and accordingly frame all other their tenents concerning Gods predeſtination and the extent of Chriſts death, &c. to uphold this. But I aske: The elect are ſaved infallibly.did Chriſt onelyonly die that wee might be ſaved if wee will? I know God compells no man; man wills freely when hee wills, as being inabled ſo to will by Gods effectuall grace: and ſo, And …in regard of God hee wills infallibly, and infallibly is ſaved, yet ſtill in regard of himſelfe, freely (God ſweetly drawing him & making him willing) even as chance and counſell may ſtand together. But for God and Chriſt only to purchaſe this power, But not by power of their owne will.pardon and reconciliation, & then, for the application, 1Mans freewill and choyſe is determined by God.to leave it to the power of mans will (not ſpecially actuated by God) what is this but to make Gods decree to hang upō mans will, when yet his decree determines al inferiour cauſes? 2Gods decree ſhould be uncertaine.2. Yea to make Gods purpoſes and decree (for particular men eſpecially) vncertaine ſeeing a cō ditionall decree (as well as a conditionall propoſition) puts nothing into being (or affirmes nothing certainely) yea ſo it is poſſible God ſhould not have a Church on earth, and Chriſt ſhould be a Head without a body or members, if their converſion depended thus on themſelves: Adam when hee truely had freewill, And ſo ſhould alſo converſion be.yet uſed it to his hurt: how much leſſe can wee, now in ſtate of corruption, and diſabled by ſinne, and having the ſame Devill to tempt us, bee able to ſtand out againſt temptations? So that it is not only poſſible, but probable, if it were left to our will and choyce, that there ſhould be no converſion in the World, nay almoſt Impoſſible (all things conſidered) that it ſhould be otherwiſe. No, no, The converſion, and ſo the preſeverance in grace, and ſalvation of the elect, is not left uncertaine. See John 6.37. Ieremy. 31.3. & 32.40. And 3. As Gods Word, ſo our Churches Doctrine is againſt freewill, as in the Collects for the ſecond Sunday (as they call it) in Lent and for Eaſter day (for I know againſt whom I doe diſpute,) Our Churches Doctrine is againſt fr…e-will.but eſpecially in the tenth Article, where wee teach: Man cannot turne or prepare himſelfe by his owne naturall ſtrength and good workes to Faith and calling upon God. Wherfore wee have no power to do good workes acceptable to God, without the grace of God by Chriſt preventing us, that wee may have a good will, and working with us when wee have that good will.
Againe, by this Doctrine▪ The differenting of one man from an other is left to man himſelfe (ſeeing God is alike in his love and intent to all) which is directly contrary to the Apoſtle 1 Cor. 4.7. So is the Scripture.Who diſting…iſheth thee, or maketh thee to differ from another? 1 Cor. 4.7.And what haſt thou which thou didſt not receive? yea, and ſo a man might even glory with God himſelfe, as that text ſhewes, and as hath beene ſhewed formerly.
How then? ſhall wee, 3Differences in Scripture reconciled not by mens wreſting of Scripture.(for the reconciling of theſe ſeeming differences) take upon us to interpret Scripture as we would have it ſpeak for our owne purpoſe? God forbid: Let us take the genuine ſence, and it will agree well enough with other Scriptures, if we would uſe diligence and ſet aſide foreconceits; only our care muſt bee ſo to interpret one place (which may ſeeme to make for our purpoſe) as to make and leave it conſonant or to agree with other places, and as it is commonly called, with the analogie or Proportion of faith▪ But what if wee cannot make theſe agree, But by bringing their underſtandings in obedience to the word,ſo as to ſatisfie our ſelves? In this caſe, let us ingenuouſly and as there is true cauſe, ſuſpect, yea acknowledge our owne ſhallowneſſe and our Ignorance, which onelyonly makes all Contradictions in Scripture; muſt wee bee wiſer or full out ſo wiſe as is God himſelfe? If God pleaſe to keepe ſecret from us the connexion of things, the order and manner of his working, It will become us to ſearch no further (for there is no ſearching of his underſtanding) but to reſt in that which is clearly revealed, By reſting in things revealed,and in ſuch things (ſo in the generall revealed, though for manner and circumſtance not ſo clearly conceived) to deny our owne reaſon, and to bring with us an humility of underſtanding (I meane not in the Popiſh ſence, to beleeve, by an implicite faith, what by mens authoritie, Without determining of things ſecret.under pretence of the Church ſhall be impoſed upon us; but) to ſubmit to the truth of Gods word, & of the Scriptures, the authority of which is greater then the whole capacitie of humane underſtanding and wit, as one ſpeaketh, & that generally in all ſuch things as we otherwiſe can ſ…e no reaſon of; as for example: when judgements, (like the overthrow of Sodom & Gomorrah &c.) were to befall Gods people of Iſrael and Judah, ſo that the queſtion (in regard of the ſtrangeneſſe & circumſtances of the evills) was foretold to be, Deut. 29.23, 24, 25wherefore hath the Lord done thus unto this Land? what meaneth the heat of this great anger? men ſhall give this anſwer, and ſay, It was becauſe they have forſaken the Covenant of the Lord God of their fathers &c now this anſwer might ſoon & ſafely be given out of the revealed will and word of God: but if any would inquire further, as how or whence it came that God would ſuffer them ſo to provoke him, and not ſtay them by his power &c. their mouth is ſtopt with that which followes, And verſe 29.The ſecret things belong unto the Lord our God: but thoſe things which are revealed, belong unto us, and to our children for ever, that we may doe all the words of this Law. That they were deſtroyed, for their ſinne is evident, that's revealed; but if you inquire into any higher cauſe in God, that's a ſecret, and we ſhould ſinne to ſeeke a reaſon of his counſells; here wee ſhould captivate our reaſon & underſtanding to Chriſts word, not diving into the reaſon or depth of Gods doings and judgements, as knowing moſt certainely that both that is moſt true which he ſpeaketh, and juſt which hee doth, as an ancient writer truly ſpeaketh; and with Paul cry out—O depth—how unſearchable are his judgements, and his wayes paſt finding out? wee eannot call that unjuſt in which wee cannot deny the judgement of God: Ro. 11.33.for his will is the chiefe and ſupreame Iuſtice of all: neither is that therefore not juſt which God doth, becauſe man cannot comprehend the power of his Iuſtice, ſaith Salvian. Curioſitie condemned,The inſtance given is not impertinent to the caſe in hand; Chriſt died for all men, yet the moſt of men by Gods juſt judgement periſh in their ſinnes, and (if wee ſpeake of thoſe that have heard of Chriſt) in and for their unbeleefe and impenitencie. This is the onelyonly cauſe of their periſhing which wee are to looke unto: if we will needs ſearch and looke higher, As dangerous.& ſeeke out reaſons of Gods will, we ſhall loſe our ſelves and the truth too; if wee will needs pry into the arke, we ſhall be deſtroyed, with thoſe of Bethſhemeſh; if wee will ſearch and gaze upon the majeſty of God and dive into thoſe depths we ſhall bee overwhelmed with his glory, & perhaps, come into the bottomleſſe depth of all: our onelyonly wiſedome will bee to become fools that we may bee wiſe, 1 Cor. 3.18. The beſt anſwer of doubtfull things in Scripture, is our faith to beleeve what God teacheth when wee ſee not the reaſon of it.if ever wee would profit in Gods Schoole; and to deny our owne reaſon where God denies to give a reaſon. Points of this Nature are matters of faith, not of diſpute; and faith will beleeve that it ſees not, and yeeld its aſſent to thoſe things the cauſes whereof it knowe not: which rule I wiſh it were as well practiſed, as is well ſaid by an Arminian. Of ſuch things and doubts as we cannot eaſily anſwer, eſpecially in reconciling ſeeming differences, bring faith (ſaith an ancient Father and martyr) that is a ready ſolution of all doubts. Let us not leane to our owne underſtanding: Iuſti…. foreign.none is (ſaith proſper) a more eloquen… preacher and publiſher of ſuch deepe myſteries and ſecrets then he that confeſſeth that the things which hee teacheth are ſuch as cannot be expreſſed. And ſo I will conclude with a ſaying of Cajetane in the caſe of Gods particular Election of ſome according to his (Immutable) decree, Cajetane. in Rom. 9.and of mans free-will (free from compulſion) which caſe includes this of ours, which is, Chriſt died for all men; and Chriſt died ſpecially and with intention and purpoſe according to Election to ſave ſome onelyonly, namely the Elect: This onelyonly will quiet our underſtanding.I find (ſaith he of the one, & I of the other,) both in the Scripture: both are true: now if you ſhall ſay, joyne theſe two true things together, make them agree J anſwer, I know for certaine that one truth is not contrary to another, but how to conjoyne them, I know not: This Ignorance quiets my underſtanding. And ſo in this our caſe, if that which hath otherwiſe beene ſaid will not do it, ſeeing both truths are evidently taught in Scripture, Let not us oppoſe the one to overthrow the other (for in the …ence explaned, It may …e …anted that Chriſt died … all men) but rather in this and in all other like caſes, let … acknowledge …our owne weakneſſe of judgement and Ignorance; and let this Ignorance quiet and bound our underſtandings.
FJNIS.
End of the text · Robert Jenison, Two Treatises (1642)