The Sum of Christian Religion, Aphorisms · Article 2
ARTICLE II. of Chriſts death and merit.
I. WE beleeve that Chriſt our Redeemer did truly (a) die in the (b) fleſh for our (c) ſins, and that with one oblation, he hath for ever conſecrated thoſe who are (d) ſanctified.
Teſtimonies of Scripture.
(a) Mat. 27.50. When Jeſus againe cried with a great voice, he gave up his Spirit.
(b) 1 Pet. 3.18. Chriſt was mortified in the fleſh.
1 Pet. 4.1. Seeing then Chriſt hath ſuffered for us in the fleſh.
(c) Rom. 4.25. Chriſt was delivered to death for our offences.
(d) Heb. 10.14. Chriſt with one oblation hath conſecrated for ever thoſe that are ſanctified.
II. We beleeve alſo that this death of Chriſt alone, is a perfect and ſufficient ranſome, to expiate and aboliſh all the (a) ſins of the whole world, that the merit of his juſtice is immenſe, that the medicine of his death is univerſall, the ever-flowing and inexhauſted ſpring of life (b) eternall.
Teſtimonies of Scripture.
(a) Acts 4.12. Nor is there ſalvation in any other, nor is there any other Name under heaven, which is given among men, by which they can be ſaved.
(b) John 1.29. Behold that Lamb of God who takes away the ſins of the world.
1 John 2.2. Chriſt is the propitiation for our ſins; not for ours alone, but alſo for the ſins of the whole world.
III. But this we know, that this is the immoveable and Catholick doctrine of the Goſpel, John 3.18.38. He that beleeves in the Son of God, hath life eternall; he that beleeveth not in the Son, ſhall not ſee life, but the wrath of God remaineth on him.
IV. Although then this moſt divine Panace or Catholicke remedie is propoſed to all in the (a) Goſpell, yet we beleeve that no efficacy of it can be transfuſed, except there be an applying of this by faith in the Son of (b) God, even as there can be no efficacy in Phyſick or medicaments, except the ſick patient hearken to the Phyſician, and apply his (c) medicines; which metaphor the Holy Ghoſt uſeth in this caſe.
Teſtimonies of Scripture and of Divines.
(a) Mat. 11.28. Come to me all you who are weary and heavy laden, and I will cauſe you to reſt.
Mark 16.15. Preach the Goſpell to all Creatures.
(b) John 3.36. He that beleeves in the Son hath life eternall, but he that obeyeth not the Son, ſhall not ſee life, but the wrath of God remaineth on him.
John 8.24. Except you beleeve that I am he, you ſhall die in your ſins.
Eſay 7.9. If you beleeve not my words, it is becauſe you are not ſtable.
Mark 16.16. He that beleeveth and is baptiſed, ſhall be ſaved; but he that beleeveth not, ſhall be condemned.
(c) Chemnitius Harmon. Evangel. l. 2. pag. 83. As drugs will not benefit the ſick man that makes no uſe of them: ſo, the vertue of Chriſts paſſion is ſufficient to take away the ſins of all the world; but is onelyonly effectuall to them who receive this Lamb.
(d) Eſay 53.5. With his ſtripes ue are healed.
1 Pet. 2.24. With whoſe ſtripes you are healed.
V. It is then out of doubt, that all they, and onelyonly they, are partakers of the efficacy of Chriſts death; that is, of redemption, reconciliation with God, remiſſion of ſins, righteouſneſſe, and eternall life, ſo many as receive by faith theſe benefits in the (a) Goſpel: but ſuch as paſſe over this life without faith, remaine for ever excluded from this power and benefits of his (b) death.
Teſtimonies of Scripture.
(a) John 1.12. To all that received him, he gave this power to become the ſons of God; to wit, to ſuch as beleeve in him.
John 5.24. Verily, verily, I ſay unto you, whoſoever heareth my words, and beleeveth in him that ſent me, hath life eternall.
John 6.40. This is the will of him that ſent me, that all who behold the Son, and beleeve in him, ſhould have eternall life.
Acts 10.43. To him bare all the Prophets witneſſe, that every one, who beleeveth in him, ſhall receive remiſſion of ſins by his Name.
Heb. 5.9. Being conſecrated, he is made author of eternall ſalvation to all that hearken to him.
(b) John 3.18. He that beleeveth not in him, is condemned already: becauſe he beleeveth not in the Name of the onelyonly begotten Son of God.
Ibid. ver. 36. Who obeyeth not the Son, he ſhall not ſee life, but the wrath of God remaineth upon him.
1 Cor. 6.9. Doe you not know that the unjuſt ſhall not have the inheritance of God?
Revel. 22.15. Without ſhall be dogs, and whoremongers.
Gal. 4.30. Caſt out the hand-maid and her Son, for the ſon of the hand-maid ſhall not inherit with the ſon of the free-woman.
VI. We know that the Evangelicall promiſes are univerſall, and appertaine to all: but not to the incredulous and unconverted Turks, Jews, Heathens, Epicures, ſo long as they remaine ſuch, but to all beleevers; for to all promiſes there is the condition of faith in Chriſt annexed, either implicitely, or explicitely, that which the plain text of Scripture (a) ſheweth.
Teſtimonies of Scripture.
(a) John 3.16. That whoſoever beleeveth in him might not periſh, but have life eternall.
Rom. 3.22. The righteouſneſſe of God by faith in Jeſus Chriſt towards all, and on all that beleeve.
Acts 10.43. To him bare all the Prophets witneſſe, that whoſoever beleeveth on him, ſhall receive remiſsion of ſins through his Name.
Gal. 3.22. The Scripture hath ſhut up all under ſin, that the promiſe of faith in Chriſt Jeſus might be given to all beleevers.
VII. When the Scripture then ſaith that Chriſt died (a) for all, that he gave himſelfe a ranſome (b) for all, that he died (c) for all, that he is a propitiation for the ſins of the whole (d) world: this is neceſſarily underſtood, either of the greatneſſe of the price, or of the ſufficiency of his merit for all men, or of the effectual redemption of all Jews and Gentiles that embrace by faith the benefits of his death: For in theſe, ſaith Ambroſe, a certaine (e) kinde of univerſality is conceived. And this is no more repugnant to the doctrine of the Goſpell, then if ſome ſhould ſay, that Chriſt by his death did indifferently redeeme, and reconcile to God faithfull Chriſtians, and faithleſſe Turks, Heathens, Epicures, Hypocrites, &c. although they receive not the merit of Chriſt by faith: which opinion is both impious, and repugnant to Gods word.
Teſtimonies of Scripture and of Ancient Doctors.
(a) 2 Cor. 5.15. Chriſt died for all, that they who live, may not hereafter live to themſelves, but unto him who died, and was raiſed againe for them.
(b) 1 Tim. 2.6. Chriſt gave himſelfe as the price of redemption for all men.
(c) Heb. 2.9. That he, by the grace of God ſhould taſte death for all men.
(d) 1 John 2.2. He is the propitiation for our ſins, and not for ours onelyonly, but for the ſins of all the world.
(e) Ambroſe de vocatione Gentium l. 1. c. 3. Gods people have their owne fulneſſe: and, although a great part of men either reject, or reſiſt the grace of their Saviour; yet, in thoſe that are elected and fore-ſeene, and ſevered from the generality of all men, a certaine kind of univerſality is conceived, that out of the whole world, the whole world may ſeeme to be deliyered, and out of all men, all men may ſeeme to be aſſumed.
VIII. Hence is that received and fit diſtinction, that Chriſt died for all men, in reſpect of the ſufficiency of his merit, or the greatneſſe of the price: but in reſpect of the efficacy and fruit of his death, he died for all, and onelyonly for the beleevers; ſeeing not all, but only the faithfull receive him: but the reſt reject him through infidelity.
Teſtimonies of Schoole-men and Fathers.
Innocent. 3. l. 2. de myſter. Miſſae. c. 4. An. Chriſti 1200. His bloud was poured out only for the predeſtinate, in reſpect of efficacy: but it was poured out for all men, in reſpect of ſufficiency. For the effuſion of the bloud of that juſt One for the unjuſt, was ſo rich a price, that if the whole world would beleeve in the Redeemer, the chaines of Satan ſhould not be able to with-holy any; for, as the Apoſtle ſaith, Where ſin hath abounded, grace hath much more abounded.
Thom. Aquinas de veritate mat. Art. 26. q. 7. An. Chriſti 1270. The ſufficiency of Chriſts merit is equally extended to all, but not the efficacy thereof: which comes to paſſe, partly by free-will, partly by Divine election, by which the effect of Chriſts merits is conferred in mercy on ſome, and in Gods juſt judgement it is with-drawn from ſome.
Idem. in cap. 5. Apocal. We may ſpeake two wayes of that Redemption which was performed by the ſuffering of God: Either according to ſufficiency, and ſo his ſuffering redeemed all, becauſe he delivered all, ſo far as concerned him; for he is ſufficient to ſave and redeeme all, although there were infinite worlds, as Anſelme ſaith, lib. 2. Cur Deus homo, &c. c. 14. or according to efficacy; and ſo he redeemed not all by his ſuffering, becauſe all do not adhere to the Redeemer, and therefore, all have not the efficacy of redemption.
Peter Lombard l. 3. diſt. 22. Chriſt offered himſelfe for all to God the Trinity, in reſpect of the ſufficency of the price: but only for the Elect, in reſpect of efficacy; becauſe he effected ſalvation only for the predeſtinated.
Peter Galatinus de arcanis Cathol. veritatis l. 8. c. 14. on that place of Eſay cap. 53. My juſt Servant ſhall juſtifie many. Though the ſuffering of Chriſt is ſufficient to blot away the ſins of all men, yet it was not to blot them all away: but of thoſe only who were to beleeve in him, and were to repent: for that cauſe he ſaith, And he tooke away, or …are the ſins of many.
IX. Thus, beſides the Schoole-men, the Orthodox Fathers alſo teach: So Proſper Aquitanicus, in the yeare of Chriſt 460. Reſp. ad object. Vincent. object. 1. Whereas it is rightly ſaid, that our Saviour was crucified for the redemption of all the world, for undertaking the affaires of humane nature, and for the common loſſe in Adam: yet, it may be ſaid, that he died only for theſe, to whom his death was profitable. And Cyril on John l. 11. c. 19. ſaith, That Chriſt is an Advocate for the ſins of all the world: that is, not only for the Jews, but alſo for other Nations; or, for all who, being called by faith, attaine to righteouſneſſe and ſanctification; ſo that the benefit of a Mediatour, not without cauſe, belongs only to them, whoſe Mediatour and High-Prieſt he is.
X. But, of all men, Auſtin ſpeakes moſt clearely; whoſe opinion (becauſe it is altogether ours) I thought to ſet in oppoſition to ſome Sycophants. Thus he ſpeaks: If we conſider*Tom. 1. ad Art. falſò imp. Art. 1. the greatneſſe and power of the price, and that it belongs to the only cauſe of mankinde, the bloud of Chriſt is the redemption of the whole world; but they that paſſe out of this life without faith and the Sacrament of regeneration, they are not partakers of redemption. Whereas then by reaſon of that one nature of all, and the one cauſe of all, undertaken by our Lord truly, all are ſaid to be redeemed, and yet not all are delivered from captivity; doubtleſſe the propertie of redemption is in them, out of whom the Prince of this world is ejected: and now they are no more the veſſels of Satan, but the members of Chriſt. Whoſe death is not ſo ſpent upon mankinde, that they alſo who are not regenerated, ſhould appertaine to his redemption; but ſo, that what by one example is done for all, by a particular Sacrament ſhould be celebrated in each one: for that cup of immortality, which was compoſed of our infirmity, and of our verity, and of divine verity; it hath in it ſelfe that, which may benefit all; but if it be not drunke, it doth not cure.
A monition of PHILIP PARRY to the Reader.
THis doctrine, of the efficacy of Chriſts death, D. Parry handled more at large in the firſt part of the golden Ladder of ſalvation, where he wrote a particular Exerciſe of it: As alſo in the Epitome of Arminianiſme, or The examination of the five Articles of the Remonſtrants in the Netherlands: As alſo in the Body of Chriſtian doctrine to the 40. Queſtion, Edit. poſthumae: Alſo Collegio 18. diſp. 23. of Chriſts death for all: And, laſtly, in that peculiar Speech, which we placed among the Orations declaimed in the Univerſity, Tom. 2. oper. Theol. D. Parry. In which Writings, he defends and retaines that diſtinction of the Schoole-men and Ancient Fathers, of ſufficiency and efficacy, with other Orthodox Divines: But the good old man, a little before his death, when he underſtood, that in the Provinciall Synod of Dort, this was called into queſtion unwiſely by ſome brethren, under Parries name and authority, he began to think more ſeriouſly of it, ſuppoſing that it was not altogether ſo neceſſary; whereas without it, theſe foreign, or ſeeming contradictions of Scripture, may ſeeme to be fitly reconciled.
XI. We therefore, with all our heart, reject the Epicurean blaſphemies of the late Pelagians; namely, Huberus, Puccius, and ſuch like: by which the foundation of Chriſtian faith is utterly overthrowne: as, 1. That Chriſt ſo died for all men, that, by his death, truly and undoubtedly all men are freed from all ſin and condemnation, whether they beleeve or not. 2. That by Chriſts death God was reconciled to all mankind: and that he hath truly received into his favour the whole race of mankinde, whether they be Turks, Jews, or Epicures. 3. And that he hath alſo received them to mercy, who before his death were in hell: For Huberus in his 66. Theſe, ſaith, That Chriſt died effectually for them. 4. That remiſſion of ſins is given equally to all.Idem Theſ. 270. Puccius de …ffi…. pag. 7. Idem l…b MS. cap. 24. 5. That the pardon of ſin is generall. 6. That the Reprobates were as well ſaved by Chriſt, as others. 7. That all, and every one by the bounty and univerſall grace of God the Father in Chriſt, are ſaved. 8. That as Chriſt was the Creator, ſo he is the Redeemer of all and every one.
One Egge is not liker to another, then Huberus is to Puccius: they both build upon one foundation, to wit, upon the generall redemption, pardon, and ſalvation by Chriſts death, without any particular faith; from which notwithſtanding Infidels fall away: here is only the difference, that what is covertly and ſophiſtically ſpoken by Huberus, is roundly profeſſed by Puccius; to wit, Pelagianiſme, neceſſarily reſulting thence, (as is ſhewed in Margarita Aurea) that there is no originall ſin, ſeeing that by the power of Chriſts death all men, and every one are borne, as they are men, according to Huberus; as they are redeemed men, according to Puccius: in the ſtate of grace and ſalvation, ſaith he; in the boſome and grace of God, ſaith this, and therefore in the ſtate of bleſſedneſſe, ſo they procure not their owne deſtruction by infidelity. Let the Church, yea, let God judge betweene theſe two, and betweene Oſiander, with what conſcience he can deny, that there is any controverſie about this; to wit, Whether God hath beſtowed his Son upon all the world, that is▪ on all and every man, to be a Saviour, even to the ends of the earth, of all them that embrace him by faith: whereas we do both know, and …each the ſame thing from the mouth of Chriſt: But Puccius and Huberus, on the contrary, cry out, That Chriſt is given as a Saviour to all men abſolutely, and hath ſaved all men effectually, whether they beleeve or not. It is well then, that Oſiander fights for us, and refutes his owne brethren himſelfe.