The Sum of Christian Religion, Animadversions · Speech
A piece of a Speech, concerning that Queſtion; To whom properly doe the benefits of Christs ſufferings and death belong? And, How Chriſt is ſaid to die for all. IN The famous Univerſity of HEIDELBERGE, declaimed by JOSUA ZEVELIUS of Colen, the day before Eaſter, An. 1590.
D. DAVID PARY being Author.
SIRS,
I Thinke I have ſpoken ſufficiently of the hiſtory and benefits of our Lords Reſurrection: it now remaines, that what we had reſerved for the laſt place, be now explained; to wit, to whom theſe benefits belong. Therefore, that we may direct our courſe by the Cynoſure, or by the Pole-Star of holy Writ; we affirme, that, according to the ſame Scripture, theſe precious fruits do belong to all the Elect, and to them alone: but, as for the incredulous and impious, ſo long as they remaine ſuch, we exclude them from theſe benefits. For, all the beleevers, and they onelyonly, taſte the ſweetneſſe of theſe fruits; to wit, of free juſtification before God, of vivification from the death of ſin, and of the body; and, at laſt, they all, and they alone, feel the ſweetneſs of immortality and glory; becauſe they alone apply to themſelves theſe fruits:John 3. & 5. Rom. 6.4. & 5.1. 1. Pet. 1.3. Acts 15.9. 1 Theſ. 4.14. They are thoſe who heare the word of Chriſt, who receive it with a good and an honeſt heart, who beleeve it, and have life eternall, and ſhall not come into condemnation: theſe are juſtified by faith, are reconciled to God, and have peace through our Lord Jeſus Chriſt: Theſe being regenerated by the holy Ghoſt, are raiſed unto a new life with Chriſt, whoſe hearts are purified by faith: Theſe at laſt are they, who, ſleeping in Jeſus, ſhall be raiſed by God from the dead, whom God will bring with him, that they may for ever enjoy the glory of eternall life.
As for the wicked, and ſuch as want juſtifying faith,1 Cor. 10.5. Heb. 11.6. Gal. 4.30. John 3.18, 36. Rom. 8.9. Mat. 7.22. Mat. 21.41. why ſhould they partake ſo much happineſſe, who pleaſe not God? (and, Without faith 'tis impoſsible to pleaſe God) Who belong not to Chriſt, who are not heires, neither have right to, or in that life, how can Chriſt or his benefits belong to them? They are rather by the voice of the Goſpell debarred from theſe treaſures, and are judged to eternall death and malediction. He that beleeveth not is judged already, and the wrath of God remaineth on him. And, Who ha…h not the Spirit of Chriſt, is none of his. Which place of the Apoſtle, I ſuppoſe is thus meant. For, if Inſidels belong not to Chriſt, they are none of Chriſts: We conclude ſtrongly from the correlative, that Chriſt and his benefits belong not to the wicked: and as they are not Chriſts, ſo neither is Chriſt theirs. And how, I pray, ſhould Chriſt belong to them whom he will, in the laſt judgement, pronounce before all the world, to be ſtrangers from himſelfe, from his benefits, from his Kingdome? who, he will teſtifie, were never knowne to him? whom finally, as accutſed workers of iniquity, he will caſt into hell fire?
But, you will ſay, Chriſt died for all, therefore roſe againe for all. The Anſwer is double: One is, As often as the Goſpell extends the fruits of the works and benefits of Chriſt to all, this is to be underſtood of all thoſe that beleeve in Chriſt: for, this is the perpetuall and conſtant voice of the Goſpell, He that beleeveth ſhall be ſaved; he ſhall not come into judgement: who beleeveth not, is already condemned, and the wrath of God remaineth upon him. Therefore, the Goſpell debarres from the benefits of Chriſt, all Infidels; not onelyonly by a plaine excluſion, but alſo by that condition of faith and repentance, under which, either expreſly or tacitly, God promiſeth to men the benefits of Chriſt, and which is never to be found in thoſe that perſevere in ſin. So then, Chriſt is ſaid to die for all, to wit, all that do or ſhall beleeve in him; for whom alone he prayed, and in whom alone he findes the faith of his death: but as for Infidels and Reprobates, for whom Chriſt prayed not, whom he never acknowledged for his owne, upon whom the wrath of God abideth for ever;John 17.9. Mat. 7.23. John 3.36. Mat. 7.6. to extend, I ſay on theſe, the benefits of Chriſt, what is it elſe, but ag…nſt his owne command, To give that which is holy unto dogs, and to caſt pearles before ſwine? Theſe we could ſolidly defend by authority of Scripture, and orthodox Fathers; and they mainely concerne Chriſtian conſolation.
There is an other Anſwer uſuall in the Schooles, by which we may gratifie the contentious; that Chriſt abſolutely died for all, if you conſider the amplitude and ſufficiency of his price and merit; for, it is out of controverſie, that the death of the Son of God is of that value, that it ſufficeth to expiate the ſins, not onelyonly of one, but of millions of worlds, if ſo be they had faith to apply this Phyſick to their ſins. But the Queſtion is properly of the efficacy and participation it ſelfe of theſe fruits, when we demand if Chriſt died for all: Becauſe, to die for another, is properly to die in the ſtead and place of another, ſo that he is freed from death, and ſaved alive; as when David weeping, cryed out, I wiſh I had died for thee. O Abſalom; that is, I wiſh I had died in thy ſtead, that thou mighteſt have lived. But we utterly deny, that this participation of Chriſts merits is common to all unbeleevers, as well as to thoſe that beleeve; or, that this is promiſed, or exhibited in the Goſpell: for, in this regard, we conclude, that Chriſt did not die properly for all, even for unbeleevers and reprobates.
But here, ſome unluckie patrons of Infidels, taking it ill that we do not divide the pearles equally amongſt ſheepe and ſwine, cry out, that we deny the bloud of Chriſt, and that we produce a Saracenicall Mahumeticall, and more then an Heatheniſh blaſphemy, which utterly overthroweth Chriſtian Religion.
But, Sirs, it is not our purpoſe to encounter or contend with ſuch rayling pratlers. But firſt, we proteſt againſt ſuch bitter calumnies, making our appeale to the unanimous conſent of the orthodoxall Church, and the perpetuall voice of the Goſpell, that we deny not, but honour the bloud of Chriſt, when we ſay, it is poured out, not for thoſe that ſlight it, and tread Chriſt under their feet; but for thoſe who by faith are juſtified through it, as the Apoſtle ſaith, Whom God hath given to be an atonement by faith in his bloud, Heb. 10.29. Rom. 3.25. Rev. 1.5. 1 John 1.7.to declare his righteouſneſſe by the remiſsion of ſins, that went before: for, this is not the voice of Infidels; Who hath waſhed us in his bloud from our ſinnes: and that, The bloud of Jeſus Chriſt cleanſeth us from all ſin. Out of Gods word we know and beleeve, that this is no Saracenicall, Mahumeticall, and more then Heatheniſh blaſphemy, as this calumny doth impudently blaſpheme; but that it is the genuine, true, and ſaving doctrine of the Goſpell of Jeſus Chriſt; and this we are ready at all times …o demonſtrate before the whole Church. Beſides, we hold it worth the while, and neceſſary, with as much brevity as may be, to pull off from theſe Wolves the Sheeps-skins with which they are clothed, and to paint out in its owne colours this their prodigious doctrine, which cunningly lurks under the calumny,foreign. which under this they goe about to bring into the Church.
They contend, That Chriſt dyed for all. Who denieth this? for this is the Scripture phraſe. They adde, That he dyed for all and ſingular. Neither doe wee ſimply deny this; to wit, in that ſenſe which we ſhewed a little before: although we do not find the Scripture ſpeak ſo. They go on: That he dyed for all and ſingular alike; for the elect and reprobate, for Cain and David, for Judas and Peter, for the damned, as well as for thoſe that are ſaved, without any reſpect of faith, or infidelity. This is hard. They proceed, finally, That he dyed for all and ſingular, not onelyonly in reſpect of ſufficiencie, but alſo in regard of the efficacie of the price. But what is this? to wit, That Chriſt by his death hath truly delivered from death, purged from ſin, ſanctified, and reconciled to God all abſolutely, even thoſe who are not ſaved, but have been damned ever ſince Cain, and are damned, and furthermore, are to be damned; all thoſe, they ſay, he hath received into his favour. This is that impious monſter, by which they conclude another, no leſle impious and falſe; to wit, That wicked men, whoſoever have periſhed, doe, or ſhall periſh, that they have periſhed, doe, and ſhall periſh not for their ſins (for they were expiated by the bloud of Chriſt,) but onelyonly for their incredulity. They who have read their Books and Diſputations, will confeſſe, that this is no fiction of ours: But how monſtrous are theſe to Chriſtian eares?
Theſe brave patrons of wicked men teach, that all wicked and impure dogs, before and after the death of Chriſt, are received into the boſome and favour of God. But we ſay, firſt, That this is a falſe and impious doctrine; becauſe it plainly oppoſeth Scripture, which continually cries out, that wicked men, ſo long as they remaine without faith and repentance, are not in the favour of God; but that they remaine the ſons of wrath, and of eternall malediction: That they are not delivered from ſin and death, but are held captives by the ſnares of the Divell, and are ſtrongly deluded; yea, that they are already condemned, and are under the wrath of God. Againe, we affirme, that this is a moſt abſurd monſter, which overthrowes many principles of Chriſtian faith, and it ſelfe alſo. For now let us ſet downe and examine their Poſition, All men, without exception, faithfull and unfaithfull, before, and ſince the death of Chriſt, are truely and undoubtedly, by the bloud of Chriſt, received into the grace and favour of God. What will from hence follow? ſurely, a world of abſurdities.
1. So originall ſin ſhall be taken away, neither ſhall there be any guilt thereof; and ſo it will be falſe to ſay, That all men are born the ſons of wrath; becauſe all ſhall be born in the grace and favour of God: But the Scripture pronounceth, that all men, by nature, are the ſons of wrath.
2. All the children of Turkes, Saracens, Centaures, and Canibals, which are out of the Covenant and Church of God, ſhall be borne in the favour and grace of God; and ſo ſalvation ſhall be found without the Covenant, and out of the Church of God. O men, as cruell as Briareus! who doubt not to place the infants of Turkes, born out of the Church, in the favour of God; but as for Chriſtian infants before baptiſme, cruelly they fling them headlong into hell.
3. This monſter overthrowes another Tenet of theirs, concerning the infants of faith full men, who are borne out of grace: yea, who are before baptiſme poſſeſſed with the Divell, and damned; for, they place them all in the grace and favour of God.
4. All wicked men, who before Chriſts death were damned to hell, by Chriſts death are againe redeemed from hell, and brought into Gods favour. How then could they againe fall from thence, who, being dead, were received, when they could not any more ſin by incredulity? Therefore wicked men either muſt remaine in the favour of God, and be ſaved without faith; or elſe, without incredulitie, they muſt be caſt headlong from thence: both which have a kind of madneſſe in them.
5. Either incredulitie is no ſin; or, if it be, all ſins were not expiated by Chriſts death: or, if all be, this will at leaſt be more effectuall then Chriſts death. But all this is falſe and impious: for, infidelitie is both a ſin, and the mother of other ſins, and in the regenerate now and then it appeares with other ſins, notwithſtanding by the bloud of Chriſt it is moſt effectually expiated and pardoned.
6. It is an impudent lye, that wicked men are not condemned for ſin, but for incredulitie onelyonly: for what is that, 1 Cor. 6.10. Theeves, covetous perſons, drunkards, &c. ſhall not inherit the Kingdome, of God? and which Chriſt in his laſt Judgement ſhall ſay to the wicked, Goe into hell fire, becauſe you fed mee not, &c? Is not incredulitie the chiefe of all ſins? Yea, wee conclude on the contrary, that they are condemned for ſin, becauſe they are condemned for incredulitie: for, ſcarce is there any ſin more grievous then infidelitie. But the Apoſtate trifles too much with his exception, ſaying, That incredulitie is not to be conſidered as a ſin in it ſelfe, but as it rejects the meanes of ſalvation. Is not (I pray) the rejecting of the meanes of ſalvation, the contempt of Gods calling, a moſt grievous ſin? For this cauſe then incredulitie is a ſin, in that it rejects ſalvation, and the meanes thereof.
7. This prodigious doctrine gives to the wicked, that, notwithſtanding the doctrine of the Church concerning originall ſin, and the guilt of wicked men; yet, that this is at no time in them, nor can truly be pronounced of them. Let us take a Turkiſh infant, or a Barbarian man of yeares, who never heard of Chriſts death, and therefore never rejected him by incredulitie. Now, let theſe Diſputers tell us, what moment of time will they give them to be in the grace and favour of God, juſtified, and ſanctified, and reconciled to him? Will they, whilſt they are Embryons, or newly borne, or children, or young men, or old men, or laſtly, living, or dead? Yea, let them tell, if they be received, how they fell away, when neither ſin, nor actuall incredulitie could drive them thence? for theſe doe not beſall them; but were expiated by the death of Chriſt. Whatſoever they ſay, wee ſhall heare, that either without faith ſome doe pleaſe God; or, that without actuall incredulitie, ſome are debarred from the favour of God: which are falſe and impious prodigies, overthrowing one the other.
Laſtly, what greater blaſphemy can be ſpoken, then that God receiveth into his grace and favour all infidels and wicked men? Cain, Saul, Judas, Herod, Caligula, and finally, all flagitious men, yea, Hogs? What comfort can be more like to mockery, then that thou ſhouldſt be redeemed by the death of Chriſt, reſtored into the grace and favour of God; whereas many thouſands of them, who have been thus reſtored, notwithſtanding periſh eternally? I tremble to relate more of this monſter; therefore who will doubt, but that ſo falſe, impious, abſurd, blaſphemous tenets, are to be baniſhed from the confines of the Church?
But here, me thinks, I heare them cry out, that the promiſes of the Goſpel are univerſall, and belong to all. But firſt, we aske how this will follow? The promiſes are univerſall: Ergo, reprobates, impure dogs, and hogs are received into the favour of God. Beſides, ſo long as they urge their All, all, ſo long will we our Beleevers, beleevers: For, the promiſes are univerſall; but with reſpect to penitents and beleevers of the Goſpel. And here, before all the world, wee appeale to the literall promiſes: Come to mee all (ſaith Chriſt;) but he addes, that are weary, and heavie laden; that is, who faint and groan under the burthen of ſin, which they doe who repent.Rom. 3.22. G…l 3.22. John 3.36. Act. 10.43. And elſe-where, So God loved the world, that he gave his only begotten Son, that whoſoever beleeveth, ſhould not periſh, but have life eternall. So Paul, The righteouſneſſe of God by faith in Jeſus Chriſt, upon all, and over all that beleeve. And elſewhere, The Scripture hath concluded all under ſin, that the promiſe, by faith in Chriſt Jeſus, ſhould be given to all beleevers. So Chriſt, He that beleeveth in the Son, hath life eternall. And Peter, To him bare all the Prophets witneſſe, that all who beleeve in him, ſhall receive remiſsion of ſins through his Name. There is the like reaſon of all other Evangelicall promiſes: for, they have annexed expreſly or tacitely the condition of faith and repentance; nor can they, without blaſphemy, be underſtood, but of the univerſalitie of the faithfull. But they will except, that ſo the promiſes will be but particular.L…b. 1.….3. Let Prosper anſwer for us, de vocat. Gent. The people of God have their plenitude; and although a great part of men either neglect, or reject the grace of ſalvation: yet, in the elect, and thoſe that are fore-ſeen, and ſeparated, there is a ſpeciall kind of univerſality, that out of all the world, the world may ſeem to be delivered; and, out of all men, all men may ſeem to be redeemed: Therefore the promiſes of the Goſpel remaine univerſall to the faithfull; although they belong not to dogs and ſwine. The Major alſo of the practicall Syllogiſme remaines univerſall: thus, The promiſes belong to all beleevers; I beleeve: Ergo, they belong to mee. Againe, Chriſt dyed, and prayed for all beleevers; I beleeve: Ergo, he dyed and prayed for mee. But they are too cold comforters, who teach afflicted conſciences thus to reaſon: Chriſt dyed for all men; I am a man: Ergo, he dyed for mee. Why may not a Turk, a dog, or a hog wallowing in the mire, conclude ſo? O brave comforters and Preachers of Gods word for, the maine…inew of Chriſtian comfort is, not to be a man, but to be ingraffed into Chriſt.
Againe, they object out of the Apoſtle, That all are made alive in Chriſt,1 Cor. 15.22. as all dyed in Adam: But if they will abſolutely ſay, that all are made alive in Chriſt, Scripture and experience will refell them. This is it then the Apoſtle ſaith, that Chriſt gives life to all his owne, as Adam brought death upon all his owne: And he, indeed, by grace, which is more; but this by naturall propagation, which is eaſier. This ſenſe of the Apoſtle is proved by the ſubſequent words: for, when he had ſaid, that all were made alive in Christ, hee preſently ſubjoynes, Every one in his owne order: Chriſt, as the firſt-fruits, afterward they that are Chriſts; that is, beleevers, who are given to him by the Father, and for whom he earneſtly prayed to the Father. Neither is Auſtins interpretation different from this:De civit. Dei, l. 13. c. 33. therefore it is ſaid, that all are alive in Chriſt; not, as if all that die in Adam, were members of Chriſt: but becauſe, as no man, except in his naturall bodie, dyeth in Adam; ſo no man in the ſpirituall bodie is quickned, but in Chriſt. Neither have they cauſe to object, that by theſe meanes Adam is made ſtronger then Chriſt, if he deſtroy more by death, then Chriſt preſerveth by his death and life. They know not what they bark againſt. Be it ſo, that all, who are loſt in Adam, are ſaved by Chriſt: But this way grace ſhall not abound, but will be onelyonly equall to ſin. The power of both is not to be meaſured by the number of thoſe who die or live, but by the manner, by which perdition and vivification are obtained; or elſe, by the greatneſle of the benefits received, or loſt. Its an eaſie matter to wound, but hard to cure; according to the Proverb, You ſhall ſooner, and with more eaſe deſtroy 600 men, then ſave one: You ſhall ſooner tumble downe many men from off the bridge into the water, then you can preſerve one from drowning: So it was more eaſie to undoe all mankind, then to reſtore one man from deſtruction. That Satan could doe, Adam could doe; but this none can effect, except Chriſt. Beaſts or afflictions can hurt, offend, and kill men; but it is in no mans power, ſave onelyonly in his, who is the Creatour of all things, …o reſtore ſalvation and life eternall: Therefore Chriſts death had been ſtronger then Adams, though he had reſtored but one man to life. Beſides, it is certaine, and out of queſtion, that the good things we have by Chriſt, doe as far excell thoſe things which we loſt by Adam, as heaven and eternitie exceed terrene and tranſient bleſſings: For, Adam was earthly (ſaith the Apoſtle) Chriſt heavenly; he was naturall, this ſpirituall: he ejected us out of an earthly Paradiſe, this hath introduced us into an heavenly Manſion, and hath crowned us with eternitie of happineſſe.
Thus, I ſuppoſe, we have ſufficiently demonſtrated and defended, that the fruit of Chriſts death and reſurrection doth appertaine to all, and onelyonly to them who repent, and by faith adhere to Chriſt.