Antidote Against Arminianism, Discourse · Chapter 11
CHAP. XI. The Second Point. Univerſal Redemption, in the ſenſe of the Arminians, cannot be a Goſpel Truth, for theſe following Arguments and Reaſon.
Argument 1. OPera Trinitatis ad extraſunt oequalia: God (the Father's) Election; God (the Son's) Redemption; and God (the Holy Ghoſt's) Sanctification; muſt be all of equal Extent and Latitude: But Univerſal Redemption in the Arminian Senſe makes theſe unequal; therefore, &c. The Propoſition is clear, for the Father, Word and Spirit are one, as in Eſſence, ſo in Willing, Working and Witneſſing the Redemption of Sinners: Upon Earth Blood is not alone, nor Witneſſes alone, but where Water and Spirit are alſo: So in Heaven the Word witneſſes not alone, but the Father and Holy Ghoſt alſo, theſe three agree in one, 1 John 5.6,7,8. Whom the Father elects, the Son redeems, and the Holy Ghoſt ſanctifies: If then there be an Univerſal Redemption, then there muſt be an Univerſal Election, and an Univerſal Sanctification, and ſo (by conſequence) an Univerſal Salvation too. That the Son redeems no more than the Father elects, is evident from two Scriptures, the firſt is John 5.23. the Son muſt be honoured as the Father, but to ſay [that the Son redeemed all, and the Father elected but few] is to give greater Honour to the Second Perſon than to the firſt, and to make an Inequality in their Operations; the Second Scripture is John 17.9,10. All thine are mine, and all mine are thine, &c. They were the Father's by Election, before they be the Son's by Redemption; Thine they were, and thou gaveſt them me, v. 6, 8. Chriſt redeems only thoſe whom God gave him to redeem. Hence God's Book of Life (wherein the Number of the Elect is recorded) is call'd alſo the Lamb's Book of Life, to intimate that the Number of thoſe Elected by the Father, is commenſurate with thoſe redeemed by the Son. And that Chriſt redeems no more but whom the Spirit ſanctifies, appears likewiſe from 1 John 5.6,7. there muſt be Water to ſanctifie, where there is Blood to redeem: Chriſt's Oblation is not of a larger Extent than the Spirit's Operation. Thus it is made apparent, that all the Three Perſons in the Trinity have all one Object and Deſign of Love; the Son's deſign for Redemption hath not a greater Latitude then the Father's for Election, and the Spirit's for Sanctification; all equal in Eſſence, Honour and Operation.
Argument 2. The Benefits of Chriſt's Death and Reſurrection are of equal Extent in their Objects, but the Benefit of Chriſt's Reſurrection is not extended to all; Ergo: Nor the Benefit of his Death. The Aſſumption [to wit, that the Benefit of Chriſt's Reſurrection is not extended to all and every one alike, but is peculiar to Believers] is acknowledg'd by the Arminians. The Propoſition therefore is only to be proved. That the Benefits of both the Death and Reſurrection of Chriſt are of equal Extent in their Objects, is evident from Rom. 8.34. if we partake of Chriſt's Death, we muſt of his Reſurrection too, Rom. 6 5. they are both put together, and a [rather] added to the latter, Who ſhall lay any thing to the Charge of God's Elect (for whom Chriſt died?) Who can condemn thoſe for whom Chriſt was rais'd? There is an equal Extent both of the one and of the other. Thoſe whom Chriſt died and roſe again for, cannot be condemned; but this cannot be ſaid of all, for the Wrath of God [foreign] abides on many, John 3 laſt, and from Rom. 4. laſt; He dyed for our ſins, and was raiſed again for our juſtification. They are both ſo joyn'd together, that they cannot be ſevered either in Act, Object, or Effecr; for no Man is made Partaker of the Death of Chriſt but by his Reſurrection, 2 Cor. 5.14. 1 Cor. 15.17. Thoſe that have the Fruit of the Battel, in this have the fruit of the Victory, too which cannot be all; for the Wrath of God abides on ſome, which the Death of Chriſt never took away from them. Chriſt did not dye for ſome Men, for whom he did not overcome Death.
Argument 3. The Benefits of Chriſt's Death and Interceſſion are of equal Extent in their Objects; but the Benefit of Chriſt's Interceſſion is not to all; Ergo. The Aſſumption is expreſs Scripture, John 17.9. his Interceſſion is only for thoſe that the Father hath given him, not for the World; and Reaſon confirms it, for if Chriſt interceded for Judas, Pilate, &c. then had he a Repulſe, and was not always heard of the Father, contrary to John 11.42. The Propoſition is true, for Chriſt is an High Prieſt, and the two parts of his Sacerdotal Office (to wit, Oblation and Preſentation) cannot be ſeparated one from another, and they have a part in the Latter, that have a part in the Former; for Preſentation doth neceſſarily imply the Oblation, and gives a perpetual Force and Vigor to it in the ſight of God, Heb. 9.12. It is not enough to prepare the Price of Redemption, but it muſt be preſented alſo to the Father, Heb. 9.24. Yea, *Diſput. Publ. 14. Theſ. 14.Arminius (himſelf) grants, that Preſentation is a part of the Oblation; Chriſt muſt be an Interceſſor for thoſe to whom he is a Reconciler, and his Interceſſion in Heaven is not a Vocal Praying, but a perſonal Preſenting of himſelf and his five Wounds to the Father, in the behalf of thoſe whom he perſonated on the Croſs; as the High Prieſt of Iſrael in ſlaying the Sacrifice, put not the Sins of the Gentiles upon the Head of the Beaſt, but the Sins of Iſrael only; and in his going into the Sanctum Sanctorum, he did not repreſent the Gentiles to God, but the Twelve Tribes of Iſrael written upon his Breaſt-plate. Thus Chriſt is only a Prieſt to ſatisfie (both in his Oblation and Preſentation) for … only to whom he is a Prophet to teach, and a King to rule; otherwiſe we ſhall make an Inequality in [his] Offices, as well as in the Perſons of the Trinity: We cannot ſay, there be ſome Men for whom Chriſt offered himſelf upon Earth, but doth not offer himſelf for them in Heaven; this is to make Chriſt but an half Prieſt to ſome, and ſo is not a faithful High-Prieſt, contrary to ſundry Scriptures, Iſa. 53. 11,12. 1 John 2.1,2. Heb. 9.11,12. & 10.19,20,21.
Argument 4. Thoſe for whom Chriſt dyed, have Chriſt for their Surety; but all have not Chriſt for a Surety; Ergo. He dyed not for all. The Propoſition is evident; for every Sinner muſt dye for eating forbidden fruit, either in himſelf, or in his Sponſor and Surety, the Wages of Sin is Death: Herein conſiſts the Suretiſhip of Chriſt, that he dyeth for us, 2 Sam. 18.33. Rom. 5.7. & 9.3 the very Phraſe of dying for one, demonſtrates it. The Word [foreign] Thacath, vice, loco, in the place and ſtead. So the Septuagint, Syriack Verſion, and Chaldee Paraphraſe, reads David's Deſire, I would I had dyed in thy ſtead, and thou remain'd alive; otherwiſe Chriſt's Death had not been a counter Ranſom [foreign] Mark 1… 45. Mat. 20.28. which the Syriack reads foreign, vice multorium: Thus Chriſt is made a Curſe for us, i. e. in our ſtead. The [foreign & foreign] in the Greek Teſtament are frequently uſed in this Senſe: Thus Judah was Surety for Benjamin's Saſety, Gen. 44.32. and Chriſt is the [foreign] Surety of the New Covenant, Heb. 7.22. taking upon him our Sins in his Death, Iſa. 53.5,6,7. 1 Pet. 2.24. and was made Sin for us, 2 Cor. 5.21. which intimates a Commutation of Perſons, the one being accepted in the room of another: The Aſſumption is as plain, for were he a Surety for all, then had he ſatisfied for all, in becoming Sin, and bearing the Curſe and Wrath of God in their ſtead. This is not done for all: For, 1. God will require of ſome the utmoſt Farthing, Mat. 5.26. unleſs his Satisfaction was rejected as inſufficient. 2. Many were in Hell at that time (when Chriſt dyed) actually tormented. 3. Chriſt knows not Workers of Iniquity, Mat. 7.23. ſo as he knows his Sheep, to lay down his Life for them, John 10.11,14,15. the latter is the Evidence of the former. 4. Chriſt could not intend to waſte the Blood of his Covenant (whereof he was the Surety) upon Cain and Pharaoh (damned long before his Death) in direct Oppoſition to the Eternal Decree of his own Deity: There cannot be a Surrogation of Chriſt's Perſon in the room of the damned.
Argument 5. If the Covenant of Grace be not to all, then Chriſt dyed not for all; but the Anrecedent is true; therefore, &c. the Conſequence is prov'd thus, Chriſt's Blood is called the Blood of the Covenant, Heb. 9.20. with 8.13. and Exod. 24.8. and the Blood of the New Teſtament, Mat. 26.28. the Covenant and the Seal of the Covenant have a neceſſary Connexion together, and Mens Covenants are Inſignificant without a Seal: Moreover, where a Teſtament is, there muſt alſo be the Death of the Teſtator; otherwiſe 'tis of no force while the Teſtator liveth, Heb. 9.16,17. The New Teſtament and New Covenant are undoubted Synonima's, and are in Scripture of the ſame ſenſe and ſignification: The Aſſumption (to wit, the Covenant of Grace is not to all) is true, ſome are without the Covenant, Eph. 2.12. Extra Eccleſiam nulla ſalus, and Salvation is of the Jews, John 4 22. for 'tis made with the Houſe of Iſrael only, Jer. 31.31,32. 'tis only with thoſe in whom the Condition (not only required, as in that of Works, but abſolutely promis'd) is effectually wrought, to wit, a putting his fear in their Hearts, and writing his Law in their Minds, which the Election only obtains: And if we enquire after the firſt giving of this Covenant in Paradice, Gen. 3.15. None dare ſay, that God enter'd into a Covenant of Grace with the Seed of the Serpent, but only with thoſe whoſe Heel the Serpent hurteth; and it would ſeem a Mocking of Mankind to make a Covenant with all, and not to make it known to the greateſt part of them; the word of Reconciliation is not preach'd to all, Pſal. 147.19,20. Acts 14.16. & 16.6. None can be Partaker of the Covenant without Faith, and Faith comes by Hearing, which the greateſt part of the World have not, Rom. 10.14,17.
Argument 6. If Chriſt died for his Sheep, for his Friends, and for his Church only, then he dyed not for all; but the Antecedent is true, therefore the Conſequent is true alſo: The Aſſumption is plain in ſeveral Scriptures, John 10.11,15. & 15.13 Acts 20.28. Eth. 5.25. Tit. 2.14. ſuch as were Paul and Titus, not ſuch as were Pharaoh and Judas who were Goats and not Sheep, Mat. 25.33. Pſal. 33.12. & 144.15. Hoſea 2.23. Mat. 1.21. [his People from their ſins] John 11.51,52. for the Children of God, called Pſal. 107.2. The redeemed of the Lord. Now ſeeing thoſe (for whom Chriſt dyed) are ſuch as Hear his Voice and follow him, to whom He gives Eternal Life, John 10.27,28 Such as He ſanctifies and cleanſes, and preſents them to himſelf without ſpot or wrinkle, Eph. 5.23. Such as are Redeemed from all Iniquity to purifie them to himſelf a peculiar People, Titus 2.14. ſuch as are his People, his Choſen, his Children, &c. It cannot be intended for all, unleſs we will ſay, either that Pharaoh, Judas, &c. were of the Sheep, Friends, and Church of Chriſt, or that Chriſt miſs'd of his End intended in his Death; Redemption and Remiſſion of Sins are the Inheritance of the Saints, and of ſuch as are made Heirs of the Kingdom of Chriſt, Col. 1.12,13,14. 'Tis true, he dyed for Enemies, Rom. 5.10. but it was to reconcile them to God; ſuch as Paul (who had been an Enemy to Chriſt) and the Believing Romans, which Chriſt (before that) had called Sheep, John 10.16. (though then not actually converted) becauſe in his Eternal Decree he purpoſed to give them Faith, by which they might be gathered to his Fold; ſo that condition (to come) was already preſent in the Eternal Purpoſe, for the Father had given them to Chriſt from all Eternity; but Pharoah, Judas, &c. can in, no ſuch ſenſe be called the Saints of Chriſt, or Friends of God, as Abraham and the Diſciples were.
Argument 7. Quibus intenditur mors Chriſti, ijs applicatur, Thoſe for whom Chriſt's Death was intended to them it muſt be applied; but it is not applied to all, therefore it is not intended for all: The Propoſition is thus proved, If the Application of Chriſt's Death be according to the Intention of God, concerning the Latitude and Extent of it, then it is applied to all for whom it is intended; but the Antecedent is true, Ergo, &c. The Truth of the Antecedent appears thus, That which is according to the Will and Purpoſe of God, is according to his Intention, but the Application of the Death of Chriſt, is according to the Will and Purpoſe of God concerning the latitude of it, Ergo. The Application of Chriſt's Death is according to God's Intention as to the Latitude of it. The Aſſumption is proved, if the Efficacy of the Means of Grace be according to the Will and Purpoſe of God concerning the Latitude of it, then is alſo the Application of the Death of Chriſt, &c. but the former is true; for the good Pleaſure and Purpoſe of God is the Cauſe ruling and meaſuring this Efficacy, ſo this Efficacy muſt be according to God's good Pleaſure and Purpoſe in the Extent of it, Mat. 11.26. Rom. 9.15,18. Eph. 1.5,11. proves it ſufficiently, Ergo, the latter muſt be granted as true alſo.
Argument 8. If Chriſt dyed for all, then muſt all be actually reconciled to God; but all are not ſo, Ergo, &c. The Propoſition is proved, nothing but ſin hinders Reconciliation, 2 Cor. 5.19. Rom. 5.19. & 11.15. Chriſt's Death merits Reconciliation with God as it is [foreign] a Ranſom and [foreign] a Propitiation, ſo that all for whom Chriſt died muſt be reconciled to God, for Poſitâ cauſâ, ponitur et Effectus, the Death of Chriſt is the Cauſe, and Reconciliation (the Effect) muſt follow it. The Aſſumption is Evident, for then (if all be reconciled) all muſt be ſaved, Remiſſa culpâ, remittitur et poena, and nothing can be laid to the charge of any; take away the Sin, and you acquit the Sinner; and to grant ſuch an Acquittance and Reconciliation to all, brings in many Abſurdities; Paul rejoyc'd in his Reconciliation by Chriſt, Rom. 5.11. which he would not have done, had it been a common Benefit to Herod and Pilate, as well as to himſelf: For upon this Hypotheſis it follows, 1. That Cain, Pharaoh, &c. were reconciled to God by Chriſt's Death, when they were (at the time of Chriſt's dying) in the Torments of Hell, and never to be delivered from them. 2. That God damns reconciled Perſons. 3. That God takes double Pay for one Fault, in puniſhing both the Surety and the Debtor, whereas Nemo bis tenetur pro uno delicto. 4. That Chriſt's reconciling of ſome is ineffectual, &c. But thoſe whom Chriſt dyes for, he gives to them Repentance and Remiſſion of Sins, Acts 5.31. Freedom from the ſlavery of Sin, and Regeneration to Newneſs of Life, Rom. 6.5,6. 2 Cor. 5.15. Heb. 2.14,15. Jer. 31.33,34. Purifying Grace, Acts 15.9. Heb. 9.13,14. and Eternal Life, John 10.15,28. thoſe Fruits evidence our Reconciling by Chriſt's Death.
Argument 9. Thoſe whom Chriſt dyed for, have the greateſt Love of Chriſt; but all have not the greateſt Love of Chriſt, Ergo, &c. The Propoſition is clear from John 15.13. and 1 John 3.16. Friends cannot be more loved, than by dying for them: Herein is the Love of Redemption advanced above the Love of Creation; in the latter, God gave the Creature to Man; but in the former, Himſelf; than which no greater Love can be ſhown. The Aſſumption is clear alſo, for Pilate, Judas, yea, Cain and Pharaoh, (then in Hell) could not have the greateſt Love of Chriſt in his Death, ſeeing the chief Evidence hereof is, to give Men Grace here, and Glory hereafter; Praying for them, and Together with himſelf freely gives us all things, Rom. 8.32. all ſpiritual Bleſſings, Eph. 1.3. Love (eſpecially, greateſt Love) is a willing to one the greateſt Good, which cannot be a common Kindneſs, but ſpecial and peculiar Favour, Pſal. 106.4. and 119.132. If Chriſt willed the greateſt Good to Eſau, how can it be ſaid, Eſau have I hated? yet under this greateſt Love of Chriſt dying for him, according to this Hypotheſis.
Argument 10. If Chriſt dyed for all Mankind and obtained Reconciliation for them, then all Infants are reconciled, their Sin is forgiven them, and ſo by Conſequence are ſaved dying in their Infancy; but this cannot be affirmed of all Infants, Ergo, &c. The Aſſumption is proved, It is the Judgment of the Catholick Church, that the Infants of Pagans (God's Secrets being ſtill reſerved to himſelf) are deſtitute of Supernatural and Saving Grace, and they are not only born Children of Wrath, Eph. 2.3. but are altogether Strangers to the Covenant of Grace, and upon this account are eſteemed unclean, 1 Cor. 7.14. ſo dying are bound under the damnable guilt of Original Sin. This is acknowledged by the Romaniſts (themſelves) ſaying,Bannez. in 1. Queſt. 23. Parvulos Paganorum filios nihil auxilij ſupernaturalis recepiſſe in ſeipſis; but if all were reconciled by Chriſt's Death, then none of them could be born Children of Wrath, and ſubject to the Curſe, and it would be a Priviledge to them to be kill'd in their Cradles, rather than to be kept alive, and brought up in Paganiſm, whereby they muſt undoubtedly periſh to all Eternity: Beſides, if all be reconciled, then none can be born [without the Covenant] contrary to Eph. 2.3,12.
Argument 11. That cannot be a Truth which the Scripture of Truth no where affirms; but it no where aſſerts, that Chriſt dyed for all Men, much leſs for all and every Man individually, (between which two there is a vaſt difference) therefore it is not a Truth. To explain the Aſſumption: It is true, Chriſt is ſaid to give his Life a Ranſom for all; but not for all Men, or for every Man individually: The Scripture is the beſt Expounder of it ſelf, and that [All] is interpreted to be [Many] Mat. 20.28. and 26.28. Mark 10.45. and it is ſo frequently reſtrained to his Sheep, Friends, Church, Believers, Choſen; and ſuch as are given to Chriſt, that it muſt be meant [ſome of all ſorts] which in equivalent Terms is expreſs'd clearly Rev. 5.9,10. Thou haſt redeemed us out of every Kindred, and Tongue, and People, and Nation: And I cannot ſee how the Arminians can have any part in that New Song there mentioned, which ſay they are no more beholden to Chriſt for their Redemption than Cain and Judas was. The Word [All] therefore, muſt be taken for all the Elect, all his Church, all his Children that the Father hath given him, &c. not all Men univerſally, and every Man individually: Thoſe places [1 Tim. 2.4,6. Tit. 2.11,14. plainly ſhew, that it is ſome of all ſorts, Princes and Peaſants, Kings and Servants, and of ſuch only as he brings to the knowledge of the Truth (whereby the Univerſality of the Expreſſion is plainly reſtrained in the Connexion of that Clauſe) for God gives not, nor (ſo much as) offers the Knowledge of Truth to all.
Argument 12. That which oppoſes the Attributes of God, ought not to be received; but the Univerſal Point doth ſo, Ergo, &c. The Aſſumption appears, as, 1. His Juſtice: Numerari pretium & captivum non redimi adverſatur Juſtitiae: If Chriſt paid the Price for Pharaoh and Judas, &c. then reconciled Souls are unjuſtly damned, ut ſupra. This Hypotheſis ſets the Death of Chriſt in a direct Oppoſition to God's Juſtice, and how could Chriſt dye for Judas's Sin, when Chriſt's Death was his very Sin; as if Chriſt ſhould ſay, Father, receive into thy Favour thoſe whom I know thou wilt never do ſo (being before of old ordained to deſtruction, Jude 4.) This is to make Religion a Laughingſtock. 2. His Wiſdom: As if God ſhould love and hate the ſame Perſon at the ſame Time; Eſau muſt be loved, in giving Chriſt to dye for him, yet hated, as being ordain'd to Death from all Eternity; and what is this but Childrens play, in giving Judas a Ranſom with one Hand, and ſending him to his place for his (ſatisfiedfor, and remitted) Sin, with the other Hand? 3. His Power: If Chriſt died intentionally (as to God) for all, then God's Intentions are fruſtrate, (ſeeing all are not ſaved) and then he is not Omnipotent, if croſs'd in his Deſigns by the Work of his own Hands; and to ſay, that Freedom was obtain'd by Chriſt's Death for one, but not that he ſhould be freed, is ridiculous.
Objection 1. It is Objected, Impetration is Univerſal, though the Application be not ſo, Chriſt obtain'd for all, though it be not applied to all.
Anſwer 1. This Diſtinction cannot hold true in God, who grants nothing but what he beſtows, for he cannot repent of his Grantings.
2. The End cannot be ſever'd from the Action: if God will'd that Redemption might be obtain'd of him, it was, that it might be applied to ſome; and if to ſome and not to all, then there is ſome Diſparity in the Impetration it ſelf, and in the Intention of it, and not in the Application only; and ſo the Diſtinction falls.
3. This Diſtinction hath no place in the purpoſe of Chriſt, for therein they are both united, Chriſt's aim being to beſtow what he obtains, he obtains nothing but what he applies, for doth he apply any thing which he did not obtain, Deus et Natura nil faciunt fruſtra.
4. It is abſurd to ſay that Redemption is obtained, when both he that obtains, and he of whom it is obtained, do know it ſhall never be applied; nor ever profit thoſe for whom (they ſay) it is obtained.
5. It beſpatters the unvaluable Price of the Blood of God, as if Chriſt ſhould obtain Food for ſuch as were never to be ſed with it, and Freedom for thoſe that were never to be freed by it; then Chriſt obtains of his Father that which will never profit; this is a goodly Purchaſe.
6. If Chriſt made God placabilem, and not placatum, then God is not a pure act, neither is he Unchangeable, both which Abſurdities this Diſtinction implies.
7. Then Chriſt is only a Preparer but not a Giver of Salvation, and he purchas'd a power in that placability for God; and not for us contrary to John 1.12. To them he gave [foreign] power [foreign] Heavenly Honour, to become the Sons of God.
8. If Chriſt made God appeaſeable only, then was Redemption Work (like the Caſt of a Die) an uncertain Thing whether it had been applied to any or no.
9. If we grant a ſevering of Impetration and Application in ſome, we may ſuppoſe a ſeparating them in all, and ſo make Chriſt to dye in vain, and to be ſuch a Mediator as reconciles God to no Body, which cannot be.
10. If there be an Impetration of Redemption to ſome without the Application of it, then is Chriſt but an half Mediator to thoſe; which is a meer Chimaera, and not to be found in Scripture.
11. The Intention of God cannot be conditional (on our believing) for our believing adds nothing to the Intrinſical Sufficiency of Chriſt's Satisfaction, neither doth our not believing diminiſh it. God laid on Chriſt the Iniquity of us all, and made him ſin for us, from his abſolute Will, whether we believe or no; if otherwiſe our Act of Faith muſt perfect the Satisfaction of Chriſt, and cauſtively make it ours.
12. Faith is indeed the Condition of Salvation, yet 'tis abſolutely promiſed by God, and procured by Chriſt's Death; and ſhall the Application of good obtained, depend on a Condition, not made known to the Tenth part of the World, and not at all to Infants that dye in Infancy?
13. This diſtinction cannot hold true in Infants, for they muſt ſay, Either that they are all damn'd dying in Infancy, or that the Impetration of Salvation for them differs not from the Application of it.
14. To ſay, That Chriſt dyed for all, and obtained Redemption for all upon this Condition, if they do believe; is plainly to yield that Chriſt died for Believers only, and to ſay, God grants Redemption if Men do believe, is plainly to hold out that the Grant is only to Believers to whom it is given.
15. They are both join'd together, Rom. 4.25. and 5.18. Iſa. 53.11,12. Rom. 8.32,33,34.
16. Chriſt's Interceſſion is that what he obtains may be applied, John 17 per totum
17. If there be a Jus, there muſt be a Factum; eſpecially where the Condition is equally purchas'd with the Priviledge.
Objection 2. Quod unusquiſ que tenetu credere, verum eſt; What every One is bound to believe, is true; but every one is bound to believe that Chriſt died for them. Ergo,
Anſwer 1. The Arminians boaſt much of this Argument, as if Achilloean and Invincible; ſuppoſe we ſhould grant it for Truth; would it not be poor Comfort for a diſtreſſed Soul, to believe that Chriſt died for it no more than for Judas, and for all the Damned in Hell? They would ſtill be but miſerable Comforters, and Phyſitians of no Value, to ſuch a Soul; Chriſt dyed for all, thou art a Man, Ergo, he dyed for thee, might comfort Cain and Judas in their Deſpair.
2. But in Truth, the Minor of this Argument is falſe, for they to whom the Goſpel never came, nor have ever heard ought of the Death of Chriſt, are not bound to believe that Chriſt dyed for them, Ubi nulla Lex, nulla Tranſgreſſio.
3. Neither is every One that hath the Goſpel bound to believe it abſolutely, but on this Condition, If they be weary and heavy laden with ſin; ſuch only Chriſt calls to him, and ſuch only are bound to believe, not all promiſcuouſly. For if Men abide in Impenitency, they are bound to believe that the Death of Chriſt belongs not to them.
4. The Agument is a plain Paralogiſm, and a Sophiſtical Fallacy, having [Quatuor Terminos] four Terms in it, for the [foreign] the Word [believe] in the Major Propoſition, is taken for a fiducial Embracing of the Truth with the Heart, which is Faith properly; but in the Minor, or Aſſumption, it is only a certain Practical Collection (which is not Faith but Improperly) as if it were the Intention of God, that this or that Man (ſuppoſe Judas, &c.) ſhould believe.
5. We are all bound to believe, that what God reveals is true, and [thus ſaith the Lord] is the Object of Faith; but God no where reveals, or faith that it is his Intention that Judas ſhall believe, or that all ſhould believe.
6. The Word [Unuſquiſque] is alſo Vox oequivoca, or every One, and muſt have its Limitation; to wit, every one that is Penitent, Hungry, Thirſty, &c. otherwiſe it could not be Morally and Theologically true, for it is revealed, that Chriſt died for Sheep, Friends, Church only, he is the Saviour of the Body. Eph. 5.23.
7. Chriſt is a Deed of Gift, but this Deed runs not with a [Noverint Univerſi] in an Unlimited Senſe, but it is [Omnibus Chriſti fidelibus] I have given and granted upon ſundry and certain good Conſiderations.
8. 'Tis true, the Commiſſion is, Go preach the Goſpel to every Creature, Mark 16.15. and accordingly we hold out a Tender of Chriſt to all promiſcuouſly, but it is not, becauſe Chriſt is intentionally given to all, but becauſe we know not the Elect from the Reprobate, which is a Secret, and Afacto ad jus non valet Conſequentia.
Objection 3. The Word [All] us'd oft in Scripture, muſt be taken Univerſally.
Anſwer 1. [All] muſt not be taken for an Univerſal Affirmative collectively, for every Man individually in the common quoted Scriptures, but diſtributively, as in Luke 12.42. Omne Olus, is any manner of Herb, and Mat. 9.35. Omnem aſorbum, any kind of Diſeaſe, for Chriſt heal'd not every Diſeaſe individually, and Col. 1.28. where all is taken diſtributively three times over, with Reſtrictions to thoſe he preach'd to.
2. All in 1 Tim. 2.4. cannot be taken for all collectively, and for every individual Man; for the Word of God forbids us to pray for thoſe that ſin the Sin unto Death, 1 John 5.16. therefore pray for all Men, cannot be taken for all individually.
3. All in 1 Tim. 2.4. cannot be taken collectively; for then either all ſhall be ſaved, if God will have it ſo; or God fails of his own Will, which is abſurd: It muſt therefore be meant not of the Will of his Purpoſe, but of his Precept, whereby he invites Men of all ſorts, and excludes none, for there is no Exception in the Goſpel. We know not the Exception in the Decree; hence Paul doubts not to tell the Jaylor (who was a bloody Boiſterous Fellow) that if he believed, he ſhould be ſaved, Acts 16.24,27,31.
4. The Word [foreign] Ariſtotle (in his Fol. lib. 2. cap. 2.) ſhows, is not taken ſtrictly always, for every Man individually, and ſo foreign, Heb. 2.9. is reſtrained to Sons brought to Glory, v. 10. and to ſanctified Ones, v. 11. the Hebrews appropriated the Meſſiah to themſelves, as if not for the Gentiles too.
5. When we ſay all Men travel ſuch a way to London, we mean not that every Man travels thither, but ſuch as do travel thither, travel ſuch a way: The Prophet ſaith, All men are Lyars, take the Word ſtrictly, and he muſt be a Liar that ſaid ſo. Thus other Scriptures frequently reſtrain [All.]
6. 1 Cor. 15.22. is meant of the Reſurrection, and of thoſe that are Chriſt's, v. 23. or the Senſe is, No man is made alive but by him; as Ariſtotle taught all Men Philoſophy, i. e. no Man learn'd Philoſophy but by him, not all individually.
Objection 4. God gave Chriſt to the World, John 3.16. and for the Sins of the whole World, 1 John 2.2.
Anſwer 1. N. B. Contrary Scriptures are to be conſider'd both at once, and by the Scope of the whole are to be interpreted; 'tis not Concordia diſcors betwixt Rom. 3.28. & Jam. 2.24. but Diſcordia concors: Luther ſaid, Grammatica Theologiae cedat, Words muſt give place to Matter, Matter is not for words, but e contra, words for matter.The Word [World] is foreign, of various Significations, John 3.16. cannot be meant of the World containing, for that is not a Subject capable of Salvation, nor of the World contained in a ſtrict Senſe; for ſo Brids, Beaſts and Fiſhes, and all Inanimate Things are comprehended, which cannot have Everlaſting Life; nor can it be the World of Men, but as he is the foreign, or Preſerver of Man and Beaſt, Pſal. 36.6. there is God's foreign, or Love to Creatures, foreign, his Love to Men, and foreign, his Love to good Men: God's Love was the Cauſe foreign of ſending Chriſt: Not the firſt of theſe, nor the Second properly, but as an Evidence that ſome out of Mankind was ſaveable, which was not granted to the fallen Angels; and the Word [Whoſoever] plainly reſtrains this Love of God to ſome, not to others; Whoſoever (in this World) believeth, &c. and in v. 17. 'tis meant the ſaved World, which muſt be God's People; for many of the World were damned (at the time of God's ſending Chriſt) and ſome had been ſo 4000 Years; as he was not ſent to reverſe God's Decree (for then the Pains of Hell were not Endleſs) ſo nor did his Death croſs the Decree. It muſt therefore be properly God's Love to good Men, the third Love, not ſuch as he found ſo, but ſuch as he made ſo, out of his Love to them.
2. It muſt be meant of that World whereof Abraham is ſaid to be the Heir, Rom. 11.13. which is explained to be of all Believers, v. 11. both Jews and Gentiles, in every Nation thro' the World. In this ſenſe it is taken John 6.33. as Manna was only for Iſrael, ſo Chriſt (the Bread from Heaven) gives Life to the World of Believers only, 1 Tim. 3.16. Chriſt was believed on in the World of Believers only, Heb. 2.5. that World which is made ſubject to Chriſt, the reconciled World, 2 Cor. 5.19. and that World, to which Chriſt was a ſpecial Saviour, John 4.42.
3. [World] cannot be taken for all and every Man, for then he would ſend his Word to them, and work his Grace in them; that this Love of God might not be fruitleſs, and it muſt follow that either God loves the Damned in Hell, or that he loved them while in the World, but He is now changed.
4. It is granted that God hath a Reſpect for all Mankind (above Devils) in offering a Saviour to them, and Chriſt is the Saviour of all Men, 1 Tim. 4.10. Omnes redimuntur per Chriſtum, i. e. all that are redeemed, Sed ſoli Electi ſunt in Chriſto.not of Eternal Preſervation, but of Temporal Reſervation, for the Wages of Sin would be paid at Birth, and the World (through confuſion by ſin) would have fallen about Adam's Ears, had not Chriſt been the Glorious Undertaker.
5. That in 1 John 2.2. ſignifies, that the ſins of no Man in the whole World are remitted, but by Chriſt; There is no other Name under Heaven wherely we can be ſaved, Acts 4.12 John wrote to the Jews, Gal. 2.9. and he tells them, Chriſt is not a Propitiation for them only, but for the Gentiles too; as Acts 10.35. Gal. 3.28. Col. 3.11. for Chriſt is not (Heb. Copher) a Cover for the Sins of all and every Man, and ſeeing John comforts them againſt Sin, this cannot be done from the Impetration of Attonement, but from the Application of it, which none ever ſaid was Univerſal, therefore, &c.
6. Chriſt was ſufficient as a Medicine to ſave the whole World, as the Brazen Serpent was to heal all Iſrael, yet only thoſe that looked up were healed: So 'tis only thoſe that apply this Medicine*1 John 5.11,12., Habet in ſe quod omnibus proſit, ſed ſi non bibitur non medetur. Proſper.
Objection 5. Chriſt hath as much Eſſicacy to ſave, as Adam to damn, Rom. 5.18.
Anſwer 1. There is a Difference betwixt a Neceſſary Extenſiveneſs and a Voluntary One: The Efficacy of Adam's ſin was Extenſive neceſſarily, but that of Chriſt's Death is of Freegrace, and wholly at God's Pleaſure, and therefore 'tis call'd the free Giſt, Rom. 5.15. not of the ſame manner.
2. Chriſt is no where compared to Adam … the Extent of his Object, but only in the Efficacy of his Obedience, and more Merit is required to the ſaving of one Soul, than of Demerit for the loſing of Ten Thouſand.
3. As all the Off ſpring of Adam did fall by his Sin, ſo all the Off ſpring of Chriſt are ſaved by his Death: All and every one are not in Chriſt radically, as they were in Adam; and all are not given to Chriſt; *John 17.19but As many (ſaith Chriſt) as thou haſt given me: The Seed of the Woman could not be made the Head and Root of the Seed of the Serpent; Chriſt repreſented not Cain, Pharaoh, &c. (then God had been well pleaſed with Chriſt for them, Mat. 3.17. and 17.5. Eph. 5.2. and they ſhould not have been damn'd) as Adam repreſented all Mankind; As all (that are in Adam) dye, ſo all (that are in Chriſt) are made alive.
4. This Rom. 5.18. is ſpoken of ſuch as receive much Grace and Juſtification, v. 17. which the Arminians cannot ſay, All and Every Man do.
Objection 6. Rom. 14.15. ſaith, Deſtroy not him for whom Chriſt dyed: And 2 Pet. 2.1. Denying the Lord that bought them.
Anſwer 1. Deſtroy is not there to condemn but to ſcandalize (which as much as in us lies) leads them to Deſtruction, 2 Cor. 10.8. but to deſtroy them abſolutely, is not in Man's Power.
2. Thoſe were Prefeſſors of the Goſpel, ſo were thoſe in Heb. 10.29. he ſays not, that Saints could crucifie the Lord afreſh, &c. Suppoſitio nil ponit in eſſe: Though Profeſſors in the Judgment of Charity be reckoned the Redeemed Ones, and called there Weak Brethren, yet what is this to the whole Word that lies in Wickedneſs, and far ſhort of Profeſſors?
3. Thoſe falſe Prophets in Peter, were not bought by Chriſt from Eternal Death, but from the Pollutions of that Age, neither is [foreign, Herus] a Name of Chriſt as Mediator, but 'tis God's Title.
4. Grant the Premiſſes, it follows, that ſuch as think themſelves Redeemed, or are thought ſo by others, may blaſpheme and periſh; yet this makes not all the World redeemed.