The Mystery of the Gospel Vindicated and Socinianism Examined, Commentary on text · Chapter 31
CHAP. XXXI.
Of Election, and Ʋniversall Grace: Of the Resurrection of Christ from the Dead.
MR Biddles Intention in this 13th Chapter, being to decry §. 1.Gods Eternall Election, finding himselfe destitute of any Scripture, that should to the least outward appearance speak to his purpose, he deserts the way and method of procedure imposed on himselfe, and in the very Entrance falls into a Dispute against it, with such Arguments as the Texts of Scripture after mentioned, give not the least colour or countenance unto. Nor that from me he incurres any blame, for using any Arguments whereby he supposeth he may further or promote his Cause, is this spoken; but having at the Entrance professed against such a proceedure, he ought not upon any necessity, to have transgressed the Law, which to himselfe he had prescribed. But as the matter stands, he is to be heard to the full, in what he hath to offer. Thus then he proceeds.
Q. Those Scriptures which you have already alleadged, when I enquired §. 2.for whom Christ died, intimate the universality of Gods Love to men: yet for asmuch as this is a point of the greatest importance, without the knowledge and beliefe whereof, we cannot have any true and solid ground of coming unto God, (because if he from eternity intended good only to a few, and those few are not set downe in the Scriptures, (which were written, that we through the comfort of them might have hope,) no man can certainly, yea probably infer, that he is in the number of those few, the contrary being ten thousand to one more likely) what other clear passages of Scripture have you, which shew, that God, in sending Christ, and proposing the Gospel, aimed not at the salvation of a certain elect number, but of men in general?
A. Joh. 3. 16, 17. Joh. 6. 33. Joh. 4. 42. 1 Joh. 4. 14. Joh. 12. 46, 47. Mark. 16. 15, 16. Col. 1. 22 Col. 1. 18. 1 Tim. 2. 1, 2, 3. 2 Pet. 3. 9. 2 Cor. 5. 19. 1 Joh. 2. 1, 2.
That God is good to all men, and bountiful, being a wise, §. 3.powerful, liberal provider for the workes of his hands, in and by innumerable dispensations, and various communications of his goodnes to them; and may in that regard, be said to have an Ʋniversall Love for them all, is granted: But that God loveth all, and every man alike, with that Eternall Love, which is the fountaine of his giving Christ for them, and to them, and all good things with him, is not in the least intimated by any of those places of Scripture, where they are expressed for whom Christ died; as elsewhere hath been abundantly manifested.
2. It is confessed, that this is a point of the greatest importance §. 4(that is, of very great) without the knowledge and beliefe whereof, we cannot have any True and Solid ground of coming unto God; namely, of the Love of God in Christ; but that to know the universality of his Love is of such importance, cannot be proved, unlesse that can be numbred which is wanting, and that weighed in the ballance which is not.
3. We say not, that God from all Eternity intended good only §. 5.to a few, &c. He intended much good to all, and every man in the world, & accordingly in Abundance of variety accomplisheth that his intention towards them; to Some in a greater, to Some in a lesser measure, according as seems good to his infinite wisdome and pleasure, for which all things were made and created, Rev. 4. 11. And for that particular eminent good of Salvation by Jesus Christ, for the praise of his Glorious Grace, we do not say, that he intended that from eternity, for a few absolutely considered; for these will appeare in the issue, to be a great multitude, which no man can number, Rev. 7. 9. but that in comparison of them who shall everlastingly come short of his Glory, we say that they are but a little flock, yea few they are that are chosen, as our Saviour expresly affirmes, what ever M. B. be pleased to tell us to the contrary.
4. That the granting that they are but few, that are chosen §. 6.(though many be called) and that before the foundation of the world some are chosen to be holy, and unblameable in Love through Christ, having their names written in the Book of Life, is a discouragement to any to come to God, M. B. shall perswade us, when he can evince, that the secret and eternall purpose of Gods discriminating between persons, as to their Eternall conditions, is the great ground and bottome of our approach unto God; and not the Truth and faithfulnesse of the promises which He hath given, with his holy and righteous commands. The issue that lyes before them, who are commanded to draw nigh to God, is, not whether they are Elected or no, but whether they will believe or no; God having given them Eternall, and unchangeable Rules; He that Believes shall be saved, and he that believes not, shall be damned, though no mans name be written in the Scripture, he that believes hath the Faith of Gods veracity, to assure him, that he shall be saved. It is a most vaine Surmisall, that as to that obedience which God requires of us, there is any obstruction laid, by this consideration, that they are but few which are chosen.
5. This is indeed the only true and solid ground of coming §. 7.unto God by Christ, that God hath infallibly conjoyned Faith and Salvation, so that whosoever believes, shall be saved; neither doth the granting of the pretended universality of Gods Love, afford any other ground whatever; and thi is not in the least shaken or impaired, by the effectuall Love and Purpose of God, for the Salvation of Some. And if M. B. hath any other true and solid ground of encouraging men to come to God by Christ, besides, and beyond this, which may not on one account or other, be edu…ed from it, or resolved into it, (I meane of Gods command and promise) I do here begge of him to acquaint me with it, and I shall give him more thankes for it, if I live to see it done, then as yet I can perswade my selfe to do, on the account of all his other labours which I have seen.
6. We say, though God hath chosen some only to Salvation by §. 8.Christ, yet that the names of those some are not expressed in Scripture; the doing whereof would have been destructive to the main end of the Word, the Nature of Faith, and all the Ordinances of the Gospell; yet God having declared, that whosoever believeth shall be saved, there is sufficient ground for all and every man in the World, to whom the Gospell is Preached, to come to God by Christ; and other ground there is none, nor can be offered by the Assertors of the pretended universality of Gods Love. Nor is this proposition, he that believes shall be saved, founded on the universality of Love pleaded for, but the Sufficiency of the meanes, for the Accomplishment of what is therein Asserted▪ namely the blood of Christ, who is believed on.
Now because M. B. expresseth, that the end of his Asserting §. 9.this Ʋniversality of Gods Love, is to decry his Eternall purpose of Election; it being confessed, that between these two, there is an inconsistency; without entring farre into that Controversy, I shall briefly shew what the Scripture speaks to the latter, and how remote the places mentioned by M B. are, from giving countenance to the former, in the sence wherein by him who Asserts it it is understood.
For the first, me thinks a little respect and Reverence to that §. 10Testimony of our Saviour, many are called, but few are chosen, might have detained this Gentleman from asserting with so much confidence, that the perswasion of Gods choosing but a few, is an obstruction of mens coming unto God. Though he looks upon our blessed Saviour, as a meer man, yet I hope, he takes him for a true man, and one that taught the way of God aright. But a little farther to cleare this matter.
1. Some are chosen from Eternity, and are under the purpose §. 11.of God, as to the good men…ioned. 2. Those some, are some only, not All: and therefore as to the good intended, there is not an Ʋniversall Love in God, as to the objects of it, but such a distinguishing one as is spoken against. Eph. 1. 4, 5. According as hee hath chosen us in him before the foundation of the World, that we should be holy, and without blame before him in Love: having Predestinated us to the adoption of Children by Jesus Christ to himselfe, according to the good pleasure of his will. Here are some chosen, and consequently an intention of God concerning them, expressed; and this from Eternity, or before the foundation of the World, and this to the Good of Holinesse, Adoption, Salvation; and this is only of some, and not of all the World, as the whole tenour of the Discourse being referred to Believers, doth abundantly manifest.
Rom. 8. 28, 29, 30. And we know, that all things work together for §. 12.good, to them that are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Sonne, that he might be the first borne amongst many brethren: Moreover, whom he did Predestinate, them he also called: and whom he called, them he also justified, and whom he justified, them he also glorified. The good here intended is Glory, that the Apostle closes withall; Whom he justified, them he also glorified. The meanes of that End, consists in vocation and justification: The persons to be made partakers of this end, are not all the world, but the called according to his purpose; the designation of them so distinguished, to the end expressed, is from the purpose, foreknowledge, and predestination of God, (that is) his everlasting intention. Were it another man, with whom we have to doe, I should wonder that it came into his mind, to deny this Eternall intention of God towards some for good; but nothing is strange from the Gentleman of our present contest. They are but some which are ordained to Eternall life, Acts 13. 48. but some, that are given to Christ, Ioh. 17. 6. A remnant according to Election, Rom 11. 5. one being chosen, when another was rejected, before they were borne, or had done either good or evill, that the purpose of God, according to Election might stand, Rom 9. 11, 12. and those who attaine salvation, are chosen thereunto, through sanctification of the Spirit, and beliefe of the truth, 2 Thes. 2. 13. All that is intended by them, whom M. B. thinketh to load with the opinion he rejects, is but what in these and many other places of Scripture, is abundantly revealed. God from all Eternity, according to the purpose of his own will, or the purpose which is according to Election, hath chosen some, and appointed them to the obtaining of life and Salvation by Christ, to the prayse of his glorious Grace. For the number of these, be they few or more, in comparison of the rest of the World, the Event doth manifest.
Yet farther to evidence that this purpose of God, or intention §. 13.spoken of, is peculiar and distinguishing, there is Expresse mention of another sort of men, who are not thus chosen, but lye under the purpose of God, as to a contrary Lot and condition The Lord hath made all things for himselfe, yea even the wicked for the day of evill. Prov. 16. 4. They are persons, whose names are not written in the Lambs book of Life, Rev. 13 8. Being of old ordained to condemnation, Jude 4. being as naturall bruit beasts, made to be taken and destroyed, 2 Pet. 2. 12. And therefore the Apostle distinguisheth all men into those who are appointed to wrath, and those who are appointed to the obtaining of life by Jesus Christ, 1 Thess. 5. 9. An instance of which eternally discriminating purpose of God, is given in Jacob and Esau, Rom. 9. 11, 12. which way, and procedure therein of God, the Apostle vindicates from all appearance of unrighteousnesse, and stops the Mouths of all Repiners against it, from the Soveraignty, and absolute Liberty of his Will, in dealing with all the sonnes of men as he pleaseth, v. 14, 15, 16, 17, 18, 19, 20, 21. Concluding that in opposition to them, whom God hath made vessells of mercy, prepared unto Glory; there are also vessells of Wrath fitted to destruction, v. 22, 23.
Moreover in all eminent Effects and Fruits of Love, in all the §. 14.issues and wayes of it, for the good of, and towards the Sonnes of men, God abundantly manifests, that his Eternall Love, that regards the everlasting good of men, as it was before described, is peculiar, and not universally comprehensive of all, and every one of man-kind.
In the pursuit of that Love, he gave his Sonne to dye; For God commendeth his Love to us, in that whilest we were yet sinners, Christ dyed for us, Rom. 5. 8. Here in is Love, not that we loved God, but that he loved us, and sent his Sonne to be the Propitiation for our sinnes, 1 Joh. 4. 10. Now though he dyed not for the Jews only, but for all, for the whole World, or Men throughout the whole World, yet that he dyed for some only of all sorts throughout the World, even those who are so chosen, as is before mentioned, and not for them who are rejected, as was above declared, Himselfe testifies, Joh. 17. 9. I pray for them, I pray not for the World, but for them which thou hast given me, thine they were, and thou gavest them me, v. 6. And for their sakes I sanctify my selfe, v. 17. Even as he had said before, that he came to give his life a ransome for many, Mat. 20. 28. which Paul afterwards abundantly confirmes, affirming, that God redeemed his Church with his own blood, Acts 20. 28. Not the world, as contradistinguished from his Church, nor absolutely, but his Church throughout the World: And to give us a clearer insight into his intendment, in naming the Church in this businesse, he tells us, they are Gods Elect whom he means, Rom. 8. 32, 33, 34. He that spared not his Sonne, but delivered him up to death for us all, how shall he not with him, freely give us all things? who shall lay any thing to the charg of Gods Elect? It is God that Justifieth: who is he that condemneth? It is Christ that dyed, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us. They are the Elect for whom God gave his Sonne, and that out of his Love, which the Apostle eminently sets out v. 32. those to whom with his Sonne he gives all things, and who shall on that account never be separated from him.
Farther to manifest, that this great fruit and effect of the §. 15.Love of God, which is extended to the whole object of that Love, was not universall. 1. The Promise of giving him was not so: God promised Christ to all, for, and to whom he giveth him. The Lord God of Israel by him visited and redeemed his people, raising up a horne of Salvation for them in the house of his servant David, as he spake by the mouth of his holy Prophets, which have been since the world began, Luk. 1 68, 69, 70. In the very first promise of him, the seed of the Serpent (as are all Reprobate unbelievers) are excluded from any interest therein, Gen 3. 15. And it was renewed again, not to all the world, but to Abraham & his seed Gen. 12. 2, 3. Act. 2. 39. Act. 3. 25. And for many Ages, the Promise was so apropriated to the seed of Abraham Rom. 9. 5▪ with some few, that joyned themselves to them, Is. 56. 3, 4, 5. that the people of God prayed for a curse on the residue of the world Jer. 10 25. as they which were strangers from the Covenant of promise, Eph. 2. 12. they belonged not to them, So that God made not a promise of Christ to the universality of mankind; which sufficeintly evinceth, that it was not from an universall, but a peculiar Love that he was given. Nor
2. When Christ was exhibited in the flesh, according to the §. 16.promise, was he given to all, but to the Church, Is. 9. 6. neither really as to their good, nor ministerially for the promulgation of the Gospell to any, but to the Jewes. And therefore when he came to his own, though his own received him not, Joh 1. 11. yet as to the ministry which he was to accomplish, he professed he was not sent but to the lost sheep of Israel; and gives order to them whom he sent forth to preach in his own life time, not to go into the way of the Gentiles, nor to enter into any City of the Samaritans, Mat. 10. 5 yea when he had been lifted up, to draw all men to him, Joh. 3. 14. and chap. 12. 32. and being Ascended had broken down the partition wall, and tooke away all distinction of Jew and Gentile, circumcision and uncircumcision, having dyed not only for that nation of the Jewes (for the remnant of them according to the election of grace, Rom. 11.) but that he might gather together in one the Children of God that were scattered abroad Joh. 11. 52. whence the language and expressions of the Scripture as to the people of God are changed, and in stead of Judah and Israel, they are expressed by the world Joh 3. 16. the whole world, 1 Joh. 2. 1, 2. and all men, 1 Tim. 4. 6. in opposition to the Jews only, some of all sorts being now taken into Grace and favour with God; yet neither then doth he doe what did remaine, for the full administration of the Covenant of Grace towards all; namely, the poufing out of his Spirit with efficacy of power to bring them into subjection to him; but still carries on, (though in a greater extent and latitude) a worke of distinguishing Love, taking some and refusing others. So that being exalted, and made a Prince and a Saviour, he gives not repentance to all the world, but to them whom he redeemed to God by his blood, out of every kindred and tongue §. 17.and people and Nation, Rev. 5. 9.
It appears then, from the consideration of this first most eminent effect of the love of God, in all the concernements of it, that that Love, which is the foundation of all the grace and Glory, of all the Spirituall and Eternall good things, whereof the sonnes of men are made partakers, is not universall, but peculiar and distinguishing.
M. Biddle being to prove his former Assertion of the universallity of Gods Love, mentions sundry places, where God is §. 18.said to love the world, and to send his Sonne to be the Saviour of the world, Joh. 3. 16, 17. John 6. 33. John 4. 42. 1 John 4. 14. John 12, 46, 47. 1 John 2. 1, 2. The reason of which expression the Reader was before acquainted with. The benefits of the death of Christ being now no more to be confined to one Nation, but promiscuously to be imparted to the Children, that were scattered abroad throughout the world in every kindred, tongue, and Nation under Heaven, the word, world, being used to signify men living in the world, sometimes more, sometimes fewer, seldome or never, All (unlesse a distribution of them into severall sorts comprehensive of the universality of mankind be subjoyned) that word is used to expresse them, who in the intention of God and Christ are to be made partakers of the benefits of his mediation. Men of all sorts throughout the world, being now admitted thereunto: as was before asserted.
2. The benefit of Redemption being thus grounded upon the §. 19.principle of peculiar, not universall Love, whom doth God reveale his will concerning it unto? and whom doth he call to the participation thereof? If it be equally provided for all, out of the same love, it is all the Reason in the world that all should equally be called to a participation thereof, or at least so be called, as to have it made known unto them. For a Physitian to pretend that he hath provided a Soveraigne Remedy for all the sick persons in a City, out of an equall Love that he beares to them all, and when he hath done, takes care that some few know of it, whereby they may come and be healed, but leaves the rest in utter ignorance of any such provision that he hath made, will he be thought to deale sincerely in the profession that he makes of doing of this, out of an equall love to them all? Now not only for the space of almost 4000 yeares did God suffer incomparably the greatest part of the whole world, to walke in their own ways, not calling them to repent Act. 14. 16. winking at that long time of their ignorance, wherein they worshiped stocks, stones, & Divels; all that while making known his word unto Iacob his statutes and judgements unto Israel, not dealing so with any Nation, whereby they knew not his judgements, Psal. 147. 19, 20. So in the pursuit of his Eternal Love, calling a few, only in comparison leaving the bulk of mankind in sinne, without hope or God in the world, Eph. 2. 12. but even also since the giving out of a Commission and expresse command, not to confine the preaching of Word, & calling of men, to Iudaeah, but to go into all the world and to preach the Gospell to every Creature Mark. 16. 15. whereupon it is shortly after said, to be preached to every creature under Heaven, Col. 1. 22. the Apostle thereby warning every man and teaching every man, that they might present every man to Iesus Christ Col. 1. 28 namely, of all those to whom he came and preached, not the Iewes only, but of all sorts of men under Heaven, and that on this ground, that God would have all men to be saved and come to the knowledg of the truth 1 Tim 2. 3, 4. be they of what sort they will, Kings, Rulers, and all under authority; yet even to this very day, many whole Nations, great and numerous sit in darknesse and in the shaddow of death, having neither in their own dayes, nor in the dayes of their forefathers, ever been made partakers of the glorious Gospell of Jesus Christ, whereby alone life and immortality are brought to light, and men are made partakers of the love of God in them. So that yet we have not the least evidence of the universall Love pleaded for. Yea
3. Whereas to the effectuall bringing of men dead in trespasses §. 20.and sinnes to a participation of any saving spirituall effect of the love of God in Christ, besides the promulgation of the Gospell and the Law thereof, which consisteth in the infallible connexion of Faith and Salvation according to the tenour of it, Math. 16. 16. He that believeth shall be saved; which is accompanyed with Gods command to believe, wherein he declares his will for their Salvation, upon the termes proposed, approving the obedience of Faith, and giving assurance of Salvation thereupon, 1 Tim. 2. 1, 2, 3, 4. there is moreover required the Operation of God by his Spirit with power; to evince that all this dispensation is managed by peculiar distinguishing love, this is not granted to all, to whom the commanding and approving word doth come, but only to them who are the called according to his purpose, Rom. 8. 28. that is, to them who are predestinated v. 30. for them he calls, so as to Iustify and glorify them thereupon.
4. Not then to insist on any other particular effects of the §. 21.Love of God, as Sanctification, Iustification, Glorification; this in generall may be affirmed, that there is not any one good thing whatsoever, that is proper and peculiar to the Covenant of Grace, but it proceeds from a distinguishing Love, and an intention of God towards some only therein.
5. It is true, that God inviteth many to Repentance, and earnestly §. 22.inviteth them by the means of the word, which he affords them, to turne from their evill wayes, of whom all the individuals are not converted, as he dealt with the house of Israel (not all the world, but) those who had his word and ordinances Ezek. 18. 31, 32. affirming that it is not for his pleasure, but for their sinnes, that they dye; but that this manifests an universal Love in God in the way spoken of, or any thing more then the connexion of Repentance and Acceptation with God, with his legall Approbation of turning from sinne, there is no matter of proofe to evince.
6. Also, he is not willing that any should perish, but that all §. 23.should come to Repentance, 2 Pet. 3. 9. even all those towards whom he exercises patience and long suffering for that end, (which, as the Apostle there informes, is to us ward) that is, to Believers of whom he is speaking. To them also it is said, that he doth not afflict willingly nor grieve the children of men, Lam. 3. 33. even his Church of which the Prophet is speaking: although this also may be extended to all; God never afflicting or grieving men, but it is for some other Reason and cause, then meerly his own will; their destruction being of themselves. David indeed tells us, that the Lord is gratious, full of compassion, slow to anger and of great mercy, that the Lord is good to all and his tender mercyes are over all his workes Psal. 145. 8, 9. But he tells us withall, whom he intends by the all in this place, even the generation which prayse his workes and declare his mighty acts, v. 4. those who abundantly utter the memory of his great goodnesse, and sing of his Righteousnesse, v. 7. or his Saints, as he expressly calls them v. 10. The word he there mentions, is the word of the Kingdom of Christ over all, wherein the tender mercyes of God are spread abroad, in reference to them that do enjoy them. Not but that God is good to all, even to his whole Creation, in the many unspeakeable blessings of his providence, wherein he abounds towards them in all goodnesse, but that is not here intended. So that M. B. hath fruitlessly from these Texts of Scripture, endeavoured to prove an universallity of Love in God, inconsistent with his peculiar Love, purpose and intention of doing good in the sence declared to some only.
And thus have I briefely gone through this Chapter, and by §. 24.the way taken into Consideration all the Texts of Scripture, which he there wrests to confirme his figment, On the goodnesse of the Nature of God, of the Goodnesse and Love to all, which he shews in great variety, and severall degrees, in the dispensation of his Providence throughout the World, of this universall Love, and what it is in the sence of M. B. and his companions, of its inconsistency with the immutability, prescience, omnipotence, fidelity, love, mercy, and faithfulnesse of God, this being not a controversy peculiar to them, with whom in this Treatise I have to do, I shall not farther insist.
As I have in the Preface to this Discourse given an account of §. 25.the Rise, and present state of Socinianisme, so I thought in this place to have given the Reader an account of the present state of the Controversy about Grace, and Free-will, and the Death of Christ, with especiall reference to the late management thereof amongst the Romanists, between the Molinists and Jesuits on the one side, with the Jansenians, or Bayans on the other; with the late Ecclesiasticall and Politicall transactions in Italy, France, and Flanders, in reference thereunto, with an account of the Books lately written on the one side and the other, and my Thoughts of them; but finding this Treatise grown utterly beyond my intention, I shall deferre the execution of that designe to some other opportunity, if God think good to continue my portion any longer in the land of the Living.
The 14th Chapter of the Catechist, is about the Resurrection of §. 26.Christ. What are the proper fruits of the Resurrection of Christ, and the benefits we receive thereby, and upon what account our Justification is ascribed thereto, whether as the great and eminent confirmation of the doctrine he taught, or as the issue, pledge, and evidence of the Accomplishment of the work of our Salvation by deat, it being impossible for him to be detained thereby, is not here discussed; that which the great designe of this Chapter appears to disprove, is, Christs raising himselfe by his own power: concerning which this is the Question.
Did Christ rise by his own power, yea did he raise himselfe at all? or §. 27.was he raised by the power of another? and did another raise him? What is the perpetuall tenour of the Scripture to this purpose?
In Answer hereunto, many Texts of Scripture are rehearsed, where it is said, that God raised him from the dead, and that he was raised by the power of God.
But we have manifested, that M. B. is to come to another reckoning, before he can make any work of this Argument; God raised him, therefore he did not raise himselfe: When he hath proved that he is not God, let him freely make such an inference and conclusion as this: In the mean time, we say, because God raised him from the Dead, he raised himselfe; for he is God over all blessed for ever.
2. It is true, that Christ is said to be raised by God, taken §. 28.personally for the Father, whose joynt Power, with his Own, as that also of the Spirit, was put forth in this work of raising Christ from the Dead. And for his own raising himselfe, if M. B. will believe him, this businesse will be put to a short issue: He tells us, that he laid down his life, that he might take it up againe, no man (saith he) taketh it from me, I have power to lay it downe of my selfe, and I have power to take it againe, Joh. 10. 17, 18. And speaking of the Temple of his Body, He bad the Jews destroy it, and, that he would raise it againe within three daies: which we believe he did, and if M. B. be otherwise minded, we cannot help it.