The Riches of Gods Love, Part 48 – Part 49
IEANES.
THis expoſition of D. Twiſſe proceeds upon ſuppoſition, (not grant) that Chriſt prayed for all that had a hand in his crucifying; and taking this ſuppoſition to be true, this following argument, for the proofe of this expoſition, may eaſily be gathered out of D. Twiſſe. If Chriſt prayed for all that crucifyed him, then either according to the duty of a private perſon, or by vertue of his office, as he was Mediator; but he prayed not for all his perſecutors by vertue of his office, as he was a Mediatour: therefore if he prayed for them, it was only in anſwer of his duty, as he was made under the Law, and a private perſon. The Minor which is only likely to be queſtioned, is thus confirmed; ſome that were guilty of his crucifying, were in all likelihood Reprobates, as is not only confeſſed, but proved by Arminius. Oravit (ſaith he) pro iis qui crucifixerunt eum, pro inimicis ſuis, inter quos & non-electi fuerunt: Pincipes enim ſaeculi crucifixerunt illum; at plurimis illorum ſapientia Dei, & virtus quae est Chriſtus, non eſt revelata. The Princes of the World crucified the Lord of Glory. 1 Cor. 2. 8. And unto moſt of them the wiſdome and power of God, which is Chriſt, is not revealed. Now in Ioh. 17. 9. where we have the modell, rule, or Epitome of Chriſts interceſſion, that is, of his praying as Mediator, he diſclaimes all prayer, and conſequently mediation for Reprobates. I pray not for the World, but for them which thou hast given me. Where World is taken pro turbà Reproborum &c. (ſaith D. Twiſſe) for the rout or rabble of Reprobates: and he proves it thus; In his, Mundus opponitur iis qui dantur Christo a Patre; at dari a patre, ſignificat ſtatum electionis. Ioh. 6. 39. Significat enim ſtatum bonum praecedaneum vocationi efficaci; omne quod dat mihi pater, veniet ad me. Venire autem ad Chriſtum, est credere in Chriſtum per vocationem efficacem. Vind. l. 1. p. 2. pag. 181. The World in theſe words is oppoſed, unto them which are given unto Chriſt by the Father; but to be given unto Chriſt by the Father, ſignifieth the ſtate of election, for it ſignifieth a good and happy eſtate or condition, precedaneous unto effectuall vocation. Ioh. 6. 37. All that the Father giveth me ſhall come unto me; but to come unto Chriſt, is to believe in Chriſt, by an effectuall vocation. Thus you ſee, that notwithſtanding your pleaſure to ſay otherwiſe, it is not barely ſaid but proved by him, that Chriſt prayed not for all his Crucifyers by vertue of his office as he was Mediator.
In the next place, that Chriſt according to the duty of a private man, might pray for all that crucified him, even for thoſe of them that were not elect, is rendred probable by two arguments in D. Twiſſe.
The firſt is, Chriſts ſubjection unto the Law. Gal. 4. 4. He was made under the Law: and therefore bound to fulfill all righteouſneſſe. Math. 3. 15. And one branch of the Law, as is evident, by Chriſt his own gloſſe upon it, Math. 5. is to love our enemies, to forgive private & perſonall wrongs, to pray for them which deſpitefully uſe us, and perſecute us. this was a poynt that he preſſed much upon his Diſciples in his life time, and it being a duty (though of frequent uſe) yet difficult and harſh unto fleſh and bloud, it is not unlikely but that he might exemplify it by his own practice at his death.
A ſecond Argument in D. Twiſſe to prove that it is not improbable that Chriſt as a private man, affectu humano, prayed on his Croſſe for all his Crucifyers, even ſuch of them as he knew, not to belong unto the election of grace, is drawn from compariſon of ſuch a prayer, with the like prayer, that Chriſt made in his agony in the Garden, O my Father, if it be poſſible, let this cup paſſe from me. Math. 26. 39. Father, if thou be willing, remove this cup from me. Luk. 22. 42. This bitter cup of his death and Paſſion, he knew full well that he was to drinke up, as a Mediator for his elect, both by his Fathers decree, call, command, as alſo by his own voluntary undertaking; for to this end and purpoſe he came into the World, and ſanctified himſelfe. Ioh. 17. 19. and therefore though theſe words were part of a moſt ſolemne addreſſement unto God, yet were they not put up by him in the capacity, and according to the duty and intereſt of a Mediator for his elect. Twiſſe Vindic. l. 1. p. 2. pag. 188. And this is enough to ſatisfy you, that you are out in paſſing your cenſure upon D. Twiſſe his notion on this place, that it is ſaid not proved, which I am perſwaded you would have forborne, if you had ſo throughly peruſed him, as it was fit you ſhould, before you had in publike thus cenſured him.
Let us ſee in the next place, with what ſtrength of Argument you oppoſe his expoſition.
M. GOODWIN.
NOr indeed is this probable, for very unlikely it is, that Chriſt being now in a full inveſtiture of his great office of Mediator, ſhould wave his intereſt in heaven, by meanes hereof, in his addreſſements unto God for men, and pray only in the capacity, and according to the intereſt, and duty of a private man, this would argue that he prayed not for them with his whole heart, nor with an effectuallneſſe of deſire to obtaine what he prayed for.