The Riches of Gods Love, Part 2 · Treatise · Type of argument 3 · Section 2
DISCOURSE. SECT. II.
NOw for the gifts of grace, they are all given to them that enjoy them for the ſame uſe and end alſo.
1. Chriſt came into the world, not that he might be a rock of offence, at which the greater part of men might ſtumble and fall; but ſhed his bloud, and by his bloudſhed to purchaſe Salvation unto all mankind, not only for thoſe that are ſaved, but for thoſe alſo who through their wilfull impenitency and unbeliefe are not ſaved; as we may, ſee, Iohn. 3. 17. God ſent his ſonne (ſaith our Saviour) into the world, not to condemne the world, but that the world through him might be ſaved; In which words the end of his coming into the world is ſet downe; 1. Negatively [not to condemne the world.] 2. Affirmatively. [But that the world through him might be ſaved] and therefore fully. The like ſpeech we have, Iohn 12. 47. I came not to judg the world but to ſave it. Theſe Negatives joyned with the Affirmative deliveryes of the end of Chriſts comming ſhew that the Salvation of all men was the only end of his coming, the end excluſively, no other end was properly intended but this. The ſonne of man came to ſeeke and to ſave that which was loſt Luk. 19. 10. that is every man becauſe every man was loſt. And Acts 3. 26. To you hath God ſent his Sonne Ieſus to bleſſe you in turning every one of you from your iniquityes [every one] that is, you that reject him, as well as you that receive him. The end of Chriſts coming then into the world was the Salvation of all and every one therein.
TWISSE Conſideration.
IF the gifts of grace are given for the ſame uſe and end, for which was given Creation and Providence to the Gentiles; then look to what end the gifts of grace are given, to the ſame end tends the making and governing of the World by God: as much as to ſay, look to what end tends the Book of Gods Word, to the ſame end tends the Book of Gods Creatures. And like as Chriſt came into the World for the ſalvation of all, and every one. So the book of Gods creatures was given for the ſame end, namely, for the ſalvation of all and every one; and conſequently it followeth (ſeeing Gods wiſdome preſcribes congruous means to the end intended by him) that the book of the creatures, is a very congruous means for the ſalvation of all and every one. But whether this Author will have that knowledge of God revealed in the book of the creatures, tend only to this end, like as he ſaith, Chriſt came into the world, only to this end, I know not: Sure I am that Saint Paul ſaith, that the inviſible things of God are made manifeſt from the creation in his Rom. 1. 19, 20.works, even his eternall power and Godhead, foreign, that they might be without excuſe.
In the next place he tells us poſitively, that Chriſt came not into the World, that he might be a rock of offence, at which the greater part of men might ſtumble and fall; but to ſhed his bloud, and by his bloudſhed to purchaſe ſalvation for all mankind, &c. But this Antitheſis which here he makes, is ſtark naught; For this very ſhedding of his bloud, in a word Chriſt crucified, this very thing (I ſay) was it, that was both a Scandall to the Jewes, and fooliſhneſſe to the Gentiles. 1 Cor. 1. 23. And that not only the greater part of men might ſtumble and fall at this rock of offence, but all and every one, I thought it had been without all queſtion: Nay undoubtedly all had ſtumbled, that is, had been taken with unbeliefe, if God in mercy had not provided better for them by the power of his grace. For dare any Arminian deny faith to be the gift of God? But was it not Gods will that not only the greater part might ſtumble, but that indeed they ſhould de facto ſtumble at this rock, and fall; and conſequently that Chriſt came into the World, with ſuch a purpoſe of God concerning them? I prove it thus; Firſt out of Iſaiah. 8. 14. He ſhall be as a ſtone of ſtumbling, and a rock of offence to both the houſes of Iſrael, for a gin and for a ſnare to the inhabitants of Ieruſalem. 2. Againe, 1 Pet. 2. 8. The Apoſtle profeſſeth, that To them who are diſobedient, Chriſt is made a ſtone to ſtumble at, and a rock of offence, being diſobedient: and addeth expreſſely, that hereunto they were ordained. 3. Thirdly, Did not God intend that they ſhould not be of God, as many as are not regenerated by him? If he did intend this, (and how can a man be of God, but by Gods making, and how is this poſſible to be done, without God his intending of it?) Then alſo he did intend they ſhould not heare Chriſts words, and conſequently, that they ſhould ſtumble at him; for therefore men heare not Chriſts words, becauſe they are not of God. Iohn 8. 47. Yet let him winne his opinion by argument, and weare it. But that out of Iohn 3. 17. God ſent his Sonne into the world, not to condemne the world but that the world ſhould be ſaved by him, is a great deale too ſhort to make the Child a coate; likewiſe that Iohn 12. 47. is of no farther extent. The terme World in each is an indefinite terme, and it is in a contingent matter, and therefore it is equivalent only to a particular propoſition, and not to an univerſall; Had it been delivered not of the world only, but of all the world, nor ſo only, but of all men in the world? yet Proſper, ſo much inſiſted upon by this Author, hath provided to our hands a faire interpretation, namely, that all men in Scripture phraſe, is taken ſometimes for all the elect only. As De vocatione gent. l. 2. c. 1. Apparuit gratia ſalutaris Dei omnibus hominibus, & tamen miniſtri gratiae odio erant omnibus hominibus: habente quidem ſalutis ſuae damnum rebellium portione, ſed obtinente plenitudinis cenſum fidelium dignitate. And lib. 1. c. 3. Habet ergo populus Dei plenitudinem in electis & praeſcitis at que ab hominum generalitate diſcretis, ſpecialis quaedam est univerſitas. Yet in my judgement, our Saviours words in each place tend only to ſhew, that his coming into the World in humility, was only to performe the worke of mans redemption; and not to pronounce the ſentence of condemnation on any, as he ſhall doe at the laſt judgement, when he ſhall come in glory. And yet becauſe much is to be done for a quiet life, let us diſtinguiſh the benefits of Chriſts merits; Salvation we know is to be conferred on none of ripe yeares, but ſuch as believe and repent; and undoubtedly if all and every one ſhould believe and repent, all and every one ſhould be ſaved by him: on the other ſide, if not one ſhould believe and repent, not one ſhould be ſaved by him. But what doth this Author think of faith and repentance? Are theſe alſo benefits purchaſed unto us by the merits of Chriſt? This is the poynt that puts all the Arminians to their purgation. If they be ſo, then I demand, Whether Chriſt purchaſed theſe to be obtained by all and every one, abſolutely or conditionally? if abſolutely, then all and every one muſt have faith and repentance; and conſequently, all and every one muſt be ſaved: if only conditionally, then let them name upon what condition the gift of faith is to be obtained, and let them look to it, how they avoyd the giving of grace according to mens works, which in the phraſe of the Ancients, is the giving of grace according to mens merits. The ſonne of man came to ſeeke that which was loſt. Luk. 19. 10. We grant that; but when it is added, that is every man, we deny this: As for the reaſon added, for every man was loſt; put theſe propoſitions into a Syllogiſme, and ſee what ſtuffe it will make; thus, Chriſt came to ſave that which was loſt; every man was lost; therefore Chriſt came to ſave every man. Now let every young Sophiſter judge, whether here be not foure termes; had it been ſaid, that Chriſt came to ſave every one that is loſt, the place had been indeed alleadged to the purpoſe. It is alſo ſaid, I am not ſent but to the loſt Math. 15. 24.ſheepe of the houſe of Iſrael; let this be underſtood only as touching the exerciſing of Chriſts Miniſtry among them; for this Author (I ſuppoſe) will not ſay he was ſent to redeem them only; will it herehence follow, that ſeeing every one of them was loſt, therefore he exerciſed his Miniſtry unto every one of them? how improbable a thing is this? How much leſſe did he exerciſe his Miniſtry amongſt the twelve Tribes diſperſed in Pontus, Galatia, Cappadocia, &c. Yet my former diſtinction may ſerve to accommodate the buſineſſe, and to cleare the truth, although we prove ſo liberall as to grant him his hearts deſire. Laſtly as touching that, Acts 3. 26. To you hath God ſent his Sonne to bleſſe you, in turning every one of you from your iniquities; every one of you, that is, ſaith this Authors gloſſe, as well you that receive him, as you that receive him not. But let us not carry the matter in hugger mugger, without diſtinction. If this were the end of Chriſts coming into the world, then it was intended by ſome one or other, and that muſt needs be God; Now did God intend that they ſhould be turned from their iniquities abſolutely or conditionally? If abſolutely then all muſt be turned from them; if conditionally, then ſhew what that condition is; if faith, we willingly grant, that as many as believe ſhall be bleſſed, and turned from their iniquities. For Chriſt indeed dyed for this end, namely, to redeeme us from our iniquities, and to purge Titus 2. 14.us a peculiar people unto himſelfe zealous of good workes; But as for faith and repentance which is alſo a gift of Chriſt, Chriſt did not purchaſe this for all abſolutely, for if he did then all ſhould believe; if conditionally, then upon ſome work of man, and conſequently the gift and grace of faith, ſhall be beſtowed according unto mans works; which is expreſſe Pelagianiſme. To the contrary, that Chriſt died not for all; I prove thus: Firſt, the reaſon why none can lay any thing to the charge of Gods elect, is becauſe Chriſt died for them Rom. 8. If therefore Chriſt died for all, none can Rom. 8. 33, 34.lay any thing to the charge of a Reprobate, more then to the charge of Gods Elect. Secondly, Chriſt prayed only for thoſe who either did or ſhould believe in him; and for whom he prayed for them only he ſanctified himſelfe. Ioh. 17. And what is the Iohn 17. 9, 19.meaning of the ſanctifying of himſelfe for them, but that he meant to offer up himſelfe in Sacrifice upon the croſſe for them; as Maldonate confeſſeth, was the joynt interpretation of all the Fathers, whom he had read. Thirdly, did he dye only for all then living, or which ſhould afterwards be brought forth into the World, or for all from the beginning of the world? If ſo, then he dyed for all thoſe that already were damned. Fourthly, if he dyed for them, then Chriſt hath made ſatisfaction for their ſinnes; and is it decent that any man ſhould fry in Hell, for thoſe ſinnes for which Chriſt hath ſatisfied? Laſtly, if Chriſt hath died for all, then hath he merited Salvation for all; and ſhall any faile of that ſalvation which Chriſt hath merited for them? Is it decent that God the Father, ſhould deale with Chriſt his Sonne, not according to the exigence of his merits? If we had merited ſalvation for our ſelves would God in juſtice have denied it unto us? Why then ſhould he deny any man ſalvation, in caſe Chriſt hath merited ſalvation for him?