The Plain Mans Senses Exercised to Discern Good and Evil, Chapter 9
CAP. IX. Of Universall Redemption, and some Mistakes therein cleared.
YOu have seen how Christ hath purchased Life, and Liberty, Salvation, and Remission of Sins: The next great question is, for whom he hath done all this, whether for all men whatsoever, or for his Church onelyonly.
The Errors noted in the London Testimony, pag. 9, 10. Error. 1 are these especially; First, That Christ was given to satisfie for the sin of Adam, and for all the sins of all mankinde: Secondly, That Christ intended the benefits of his death (namely) remission of sins, and eternall life to all, even to those who draw back to perdition, as well as for those who believe to the saving of the soule.
Those other words (namely) that if Christ died onelyonly for some, and yet God commanded the Gospel to be preached to all, then God commands a lie to be preached to the most part of men; and that they take away the true Gospel and ground of Faith, and introduce a false Gospell, which affords men no ground to believe. Those words, I say, are rather Arguments to prove the former opinions than a distinct opinion from them; and so they shall be considered in the Answer.
The third Error (namely) is, That though Heathens, Hypocrites, and Devils, have for a time damned themselves, yet by the Covenant of generall Redemption, our God will deliver those Prisoners out of the pit of Hell; and they, with those few that are Believers, shall feele and possesse in due time the blessednesse of it, to their everlasting salvation and comfort.
This Error (namely) of the Redemption and possibility of saving the Damned, hath been confuted already: Never did the greatest Patrons of generall Redemption extend the benefit of it to finally impenitent persons, much less to the damned; it being so flat against the Scripture, which saith, that He that believeth not the Son, shall not see life, but the wrath of God abideth on him, John 3.36. and if they be once damned, their state is unchangeable, if the soul be once lost, What shall a man give in exchange for his soule? Mat. 16.26. There is no redemption from Hell.
My businesse therefore will be to help your Understandings in the two Branches of the former Opinions (namely) concerning Christs SAtisfaction by his Death upon the Cross,The state of the Question. for all the Sins of all Mankind; And concerning the intention of the Father and the Son, (namely) that all should partake of the benefits thereof, even the damned.
But before I enter upon discussing of the point, Sect. 1 I shall crave leave to present to the Reader, a short view of the Doctrine of the Arminians, touching this point, as they themselves have declared it at the Synod of Do…t, in that large and subtile Book of theirs, intituled, Scripta Synodalia Dordracena Ministrorum Remonstrantium circum secundum de Ʋniversalitate mortis Christi Articulum, they set down their opinion in these Theses, pag. 280.
1. Pretium redemptionis quod Christus patri suo obtulit, non tantùm in se, & per se toti generi humano redimendo sufficiens est, sed etiam pro omnibus & singulis hominibus ex decreto, voluntate, & gratiâ Dei Patris persolutum est, ideo{que} à participatione fructuum mortis Christi, nemo absoluto & antecedente Dei decreto preci…è exclusus est.
1. The price of Redemption, which Christ offered up to his Father, is not onelyonly sufficient in it selfe, to save all Mankind, but it was also paid for all and every man by the decree and gracious will of the Father; and therefore from partaking the fruit of his Death, no man is excluded by any absolute decree of God.
2. Christus merito mortis suae Deum Patrem universo generi humano hactenus reconciliavit, ut Pater propter ipsius meritum, salvâ justitiâ & veritate suâ novum gratiae foedus cum pccatoribus & damnationi obnoxiis hominibus, inire & sancire potuenit & voluerit.
2. Christ, by the merit of his Death, hath thus far forth reconciled his Father to all mankind, as that his Father, for his Death's sake, is enabled and willing to make a new Covenant of Grace with lost Sinners, without any injury done to his Justice or Truth, or without any let or hindrance from his Justice and Truth.
3. Etsi Christus pro omnibus & singulis hominibus reconciliationem cum Deo, & remissionem peccatorum promeruerit, nemo tamen secundùm novi & gratiosi Foederis pactum aliter, quam per fidem beneficiorum morte Christi partorum reipsâ fit particeps, nec peccata hominibus peccatoribus remittuntur, antequam actu & verè in Christum credant.
3. Although Christ hath merited Reconciliation, and Remission of Sins for all and every man in the world, yet according to the tenour of the New Covenant, No man is actually partaker of the Benefits of Christs Death, but by Faith, neither are mens sins forgiven, untill they do actually and truly believe in Christ.
Then follows a Declaration of their sense and meaning in those Theses, concerning the Death of Christ in these words following.
1. Redemptio sive reconciliatio & satisfactio nihil aliud est quam partis offensae placatio, sive actio vel passio talis qua offenso alicui satisfit hactenus, ut in gratiam cum eo qui offendit redire velit. Hinc est, quod electi, cum sint dilecti summa ac peremptoria dilectione, reconciliari & redimi, nec possunt, nec necesse habent, pag. 281.
1. Redemption, Reconciliation, and Satisfaction, is nothing else but the pacifying of a party offended by some action or suffering, wherewith the party offended is satisfied so far forth, as that he will receive into favour the party offending; hence it is, that the Elect, seeing God intirely loves them, cannot be said to be redeemed, or reconciled; neither is there any neede of Reconciliation for them.
2. Reconciliationem hanc sive propitiationem, Actionem Jesu Christi esse statuimus, quâ justitiae Divinae, quae obstacule erat quo minus peccatores sine ullâ odii contra peccatum Declaratione in gratiam secum recipere vellet, satisfactum est. Effectum hujus esse dicimus divinae gratiae impetrationem, id est, non quidem Actualem nostri omnium Restitutionem in Gratiam; sed restitutionem in talem statum, in quo Deus nobis, non obstante ampliùs justitiâ vindicatrice, secundùm Gratiae, & misericordiae suae affectum, de novo beneficia sua communicare & potest & vult, eâ lege & Conditione, quâ sapientiae ipsius consultum videtur (pag. 283.)
2. This Reconciliation is the worke of Christ, whereby he hath satisfied Gods justice, and removed that impediment, which hindered the Actuall receiving of sinners into favour, till God had shewed his hatred against sinne: The effect of this work of Christ is the impetration and procuring of Gods favour, by which impetration or obtaining of Gods favour, we doe understand an actual restoring of all men into peace with God; But the restoring of them into a Condition or Estate, in which God may now, without wronging his Justice, communicate of his Grace unto us, and is ready to doe it upon such Termes and Conditions, as himselfe shall limit and appoint.
3. Ista Conditio est fidei & obedientiae postulatum, sub promisso Gratiae & Comminatione poenae sancitum: proinde hâc Conditione positâ, fieri potest, ex natura rei ipsius, ut fructus impetratae gratiae ad eos non perveniat, quibus tamen impetrata est, id est, iis non applicetur id quod impetratum est, quia Deo mandanti resistere possunt omnes & singuli propriâ suâ voluntate & malitiâ Gratia enim haec impetrata est peccatoribus, quatenùs in communi lapsus & peccati statu; aliisque peccatis, (exceptâ solâ impoenitentiâ) considerantur, & quidem eâ lege, ut fructus ejus Gratiae solis fidelibus (quâ talibus) obtingat, in fidelibus verò & rebellibus, (quâ talibus) non obtinget, eodemque loco habentur, tanquam si gratia impetrata ipsis nun. quam fuisset, pag. 284. 286.
3. Those Terms and Conditions, are Faith and Obedience, required and established under promises of Mercy, and threatnings of Punishment, this being the condition of our Reconciliation, it is possible, and not against the Nature of the Covenant, that the Benefit of this Grace obtained for all, shall not be enjoyed by any of them, for whom it was obtained and intended, because all and every one may resist the Command of God, requiring of them Faith and Repentance, through their owne wilfulnesse and wickednesse. For this Universall Grace is obtained to sinners, as they are considered in the common state of the fall, and of all their other sinnes (Impenitencie only excepted) yet with that condition, that the benefit of that Grace shall actually be applyed, and partaked of onelyonly by Believers; But Unbelievers, and such as resist and rebell against the Grace offered, are in as bad case, as if Christ had never died for them, nor obtained any favour at Gods hands for them.
4. Effectus ille quem impetratae reconciliationis voce designamus, pertinet ad omnes & singulos nullo prorsus discrimine vel temporis, vel aetatis, vel personarum, vel locorum; adeo ut omnes & singuli à Deo propter Christum eo loco habeantur: ut, 1. Neminem eorum propter solum Adami peccatum aeternis cruciatib…s punire velit. 2. Neminem vocatorum etiam ob peccata actualia, vocationem ad fidem & resi piscentiam antecedentia à se rejicere, sed omnium & singulorū misereri velit, si modo actu ipso â peccatis resipiscant, & in Christum credant, vitamque in melius commutent. 3. Neminem eorum, qui in Christum credunt ob infirmitates & imbecillitates, quae quidem verè tales sunt condemnare velit, sed solos tantum illos fructu gratiae impetratae privare, & eterna poena afficere, qui nova & vinc bili Contumacia ac rebellione divinam gratiam aspernantur, Benefactorem, & Red mptorem suum respuunt, & aeterna vita ipsi sese indignos reddunt propria sua incredulitate & inobedientia; Qui propterea quod credere nolint in hunc Redemptorem suum, cum per Gratiam possint, reos sese faciunt justissimi supplicii, & effectu impetratae reconciliationis culpa ac merito suo privant. pag. 285.
4. That effect of Christs death, which we call purchased or procured reconciliation doth pertain to all and every man indifferently, without any difference of Time or Age, or Persons, or Places, in so much, that all men whatsoever are for Christs sake, in such respect with God, that first, he will punish none of them, with eternall Death for the sinne of Adam onelyonly: secondly, that God will reject none of them that be called for any of their Actuall sinnes committed before their calling, but he will have mercy upon them all, if they actually repent and believe, and amend their lives: Thirdly, that God will not condemn any of them that believe in Christ, for their daily sins of infirmity and weaknesse: But such, and onelyonly such, as by their new and wilfull obstinacy, do spurn at the Grace offered, and despise their Redeemer, they judge themselves unworthy of eternall life, and do justly deprive themselves of the benefit of that Grace which was purchased and procured for them; because they would not believe in Christ, when as by the help of Grace they could, they are deservedly deprived of the mercy which Christ procured for them, and make themselves guilty of their own just condemnation.
By this short draught of the Arminian Doctrine, you may perceive from what corrupt Fountain these new and bitter Streames of false Doctrines have flowed: And it may serve to make us bewaile the giddinesse, partiality, and undiscerning spirit of our people, who in the compasse of ten or twelve yeares, cry down Arminianisme in a party, against whom they are prejudiced, and cry it up again, and admire it,Jam. 2.1. when it is set forth in an Independent dresse: Most people hold the faith of our Lord Jesus Christ with respect of persons.
The particular Errors of this Declaration will fall under consideration, in handling of the main Question, which now follows.
Against the two Errors before-mentioned, I oppose these two positions as the most certain Doctrine of the Scripture: (namely) First, Christ was not given to satisfie for all the sins of all mankind; the price of Redemption was not paid for all and every man, that is, in their room and stead; his blood was not shed to satisfie the justice of God, and to obtain Reconciliation and Remission for the sins of them that perish, as well as of them that be saved.
The second is, That Christ in dying, intended a spirituall benefit to his Church; neither was it the intention of God the Father in giving his Son, nor of his Son in laying down his life, that all and every man should be redeemed by it.
For proof of the former, I offer these Reasons; First, Position. 1 they which are reconciled by Christs Death, are saved by his Life: Reason. 1 Rom 5.10. So S. Paul, If when we were enemies we were reconciled to God by the death o… his Son, much more being reconciled, we shall be saved by his life: But all are not saved by his life, therefore all are not reconciled & redeemed by his death.
Christ paid a Ransome for all, even for them that perish, but they, through unbelie…e, did not apply it. Object.
This is no Solution to the Argument, but a farther Confirmation, Answ. shewing a reason why all are not ransomed by the price of Christs Death (namely) because it is not given to all to believe on the Son of God: if it were paid for all, then should all be set free: for what wise man will pay a great price for a Captive, if he knows for certain, that the Prisoner shall receive no benefit by it? Deliverance of the Captive is the very end wherefore his ransome was paid, and therefore seeing that end is not enjoyed by all, we gather, that is was not paid for all: Christ wil not lose the price of his own blood, Those whom thou gavest me, I have kept, and none of them is lost, but the son of perdition, and he is lost,John 17.27. because he was not given to me to save: Of that distinction between the Impetration, or procuring of Reconciliation for all, and the Application thereof, I shall speak anon.
My second Reason is this, The wrath of God remains on them that perish, Reason. 2 therefore they were never redeemed from it: Conceive it thus, To die for one,John 3.30. is by his own death to free another from death, To die ejus loco, & vice, in his room and stead, that the other may live, as 2 Sam 18.33. Would God I had died for thee, O Absalon, my son, my son; that is, ô that I had died, and thou hadst lived, that my life had gone for thine. Thus Christ died for us, Rom. 5 6 8. While we were yet sinners Christ died for us, (that is) to deliver us from death, according as it is written, Gal. 3.13. Christ hath redeemed us from the curse, being made a curse for us; Christ being made a Curse for us, does remove the Curse from us; but if the Curse doth still rest on us, it is because he was not made a Curse for us: God doth punish the sins of the Elect upon the person of Christ, but the sins of others, that do not believe, in their own persons, Joh. 8.24. therefore if any do bear the punishment in his own person, it is a sign that Christ hath not born it for him. If any be cast into Prison, till he pay the utmost Farthing, it is a sign that Christ the Surety, has not paid the Debt for him. The Argument may be thus framed, None of those for whom Christ died, are condemned: Who shall condemn? It is Christ that died, Rom. 8.34. The force of that Consolation is this, That none of those for whom Christ died are condemned: but there be many thousands that are condemned, therefore there be thousands for whom Christ died not.
My third Argument is taken from the falshoods and absurdities, Reason. 3 which follow upon this Arminian Doctrine: For if Christ died to satisfie for all men a like, promiscuously and indifferently, as they are the Sons of Adam, and that all mankind is alike redeemed, and restored into a state of Grace by the merit of his Death; then this is done either actually, and absolutely, or under condition of Faith: if actually and really, then none could perish, be they Turks, Pagans, Infidels: but this the Arminians themselves disclaim; they teach, that though remission of sins be procured, merited, and acquired for all, yet none partake thereof actually, but Believers: if conditionally, that is, for so many of them as will believe in the Redeemer, then it will follow, that possibly Christs death may be in vain, and so instead of dying for all, he dyed for none, because (say they) Christs work in dying is perfect in every respect; Etiamsi impetrata redemptio nulli individuo, actu ipso, fuisset applicata; though no particular man or woman in the world, were ever saved by it: But grant that some do fulfill the conditions of the new Covenant, yet of this Doctrine of Christs dying for all, and not saving all, for whom he died, it will follow, that Christ died in vain, and shed his Blood in vain, and in vain procured Reconciliation for the greatest part of mankind, seeing the greatest part of mankind are not Believers: Now it is grosse to affirme, that Christ died in vain, either for all, or for the greatest part of men; that opinion is not to be admitted, which makes Christ to have died in vain (1 Cor. 15.17.) If Christ be not raised, your faith is vain, ye are yet in your sins; but so doth this Doctrine, it makes Christ to have died in vain, if not in respect of all, yet of the greatest part of mankind: that opinion is not to be received, which denies Christs speciall love to them for whom he died (for greater love hath no man than this, that a man lay down his life for his friends, John 15.13.) But so doth this opinion for Universal Redemption; for hereof it follows, that Christ died for some, whom he did not intirely love; hereof it will follow, that Cain and Judas are as truely redeemed by Christ, and as much beholding to Christ for his death, as Peter and Abel; for by this Doctrine, Christ has done his part for all alike; he intended Salvation no more to one than to another; he died not for any man or woman by name, but for all in generall, which is contrary to that of Paul, Gal. 2.20. Christ loved me, and gave himselfe for me, the Redeemed of the Lord are called by their Names. Isaiah 43.1. I have formed thee, I have blotted out thy transgressions as a cloud; The Lord knoweth all his creatures whom he hath formed and made, so also whom he hath redeemed. Isa. 44.21, 22. And they are a peculiar people culled out of the world, as in that Thansgiving-song, Rev. 5.9. Thou hast redeemed us to God by thy Blood out of every kinred, and tongue, and people, and nation, and marked or sealed us up for the Lords people. Rev. 7.5. Of such a Tribe so many, yea, Christ calleth his own sheep by name, John 10.3. their names are written in the Lambs Book of Life, therefore to say, that Christ died for some, whom he did not intirely love, or that he intirely loved any that are damned, or that his Sheep can be plucked out of his hand, and perish everlastingly, is a base reproach to our blessed Redeemer. It gives the lie to the Scripture, and yet is the undeniable consequent of their Doctrine. Thus much for the proof of my first Position.
Now because the Scriptures speaking of Redemption, purchased by Christs Death, do sometimes expresse it in most large terms, as 1 Tim. 2.6. Christ Jesus gave himself a ransome for all; and so Heb. 2.9. that he by the grace of God should tast death for every man: Here is all, and every man; and that place 1 John 2.2. He is the propitiation for our sins, and not for ours onelyonly, but for the sins of the whole world. Sometimes again, the Scripture speaks of Redemption in a more limited manner, as that Christ laid down his life for his friends, John 15.13. for his Sheep, John 10.15. for his Church, Ephes. 5.25. Christ loved the Church, and gave himself for it, &c.
Now that you may have your senses exercised to discern Good and Evill, Distinction. Truth and Error in this point, you must distinguish between the sufficiency, and efficacy of Christs Death; we do say, that Christ died sufficiently for all, but not effectually for all, for that were an absurd manner of speech; But thus we say, that the Death of Christ is that one onelyonly, and perfect Sacrifice, Oblation, and Satisfaction for sins, in which God is well pleased with man, and by which God intended to save all that come unto him; and it is in it self of infinite value and price, abundantly sufficient to take away the sins of the whole world; and if any perish, it is not through the weaknesse and insufficiency of that sacrifice, but through their own unbelief; by mans own default it proves uneffectuall unto the salvation of many: This common soveraign Medicine of Souls made of Christs Blood, must be embraced and applied, else it availes not; it is effectuall onelyonly to them that believe.
According to the first Branch of this distinction,How Redemption is universall. we teach, that Redemption by Christs Death, is univerfall in three respects.
First, For the Price and Merit of it: In Christs Sacrifice there is merit enough for all the sins that ever were, or shall be committed; yea, if there were ten thousand worlds to be redeemed; they needed no other Price, no other Satisfaction to please God, God is fully contented with this one of his Son: For it being the Death of the eternall Son of God, it is of infinite value above all the Soules, and above all the Sinnes of the Sonnes of men; it is an Universall Remedy.
Secondly, It is Generall and Universall for the promise and offer of it; upon the all-sufficiencie, and merit of Christs Death is grounded an universall promise of Salvation,Rom. 3.25. according to which, all that believe in him do actually receive remission of sins, and life everlasting; the promise of Life in Christs Death is universall to all men; the Gospel is to be preached to every creature, so that there is no man living that may not lay hold on that offer, no man is forbidden to come in, and take of the water of Life freely, that has a mind to it, Rev. 22.17. Whosoever will, let him come and drink of the water of life freely: You cannot wish a larger Promise, nor an easier Condition Whosoever will let him come; there is none excluded, but such as will not come in, nor acknowledge him, nor deny themselves, and their own Righteousness, their carnall Reason, & sweet Contentments for his sake. Why then do men cavil at the doctrin of Redemption, as if it were not large enough? Is it too straight and narrow to take in Episcopius, or Corvinus, or any of the Arminian Subscribers? No, Do they know any man in the world, to whom the offer of Salvation may not be freely and truly made? No, not one, (the finally impenitent, and wilful contemners of Christ only excepted) Whose cause then do they so hotly plead? Let every one that is athirst, come; let every one that is griev'd with sin, come; let every one that longs for Salvation, come, and he shall find rest to his soul he shall find Christ to be his God, & his mighty Redeemer; he shall feel the vertue & efficacy of Christs death.
Thirdly, Redemption is Generall or Universall, in respect of the Means,Acts 17.30. 1 Tim. 2.4. sincerely calling all men unto fellowship with Christ, and of Gods Grace in him (namely) the Word and Sacraments. The manner of Administration of this Grace in the Death of Christ is universall and compleat; so that if there were a thousand worlds more to be saved, they needed no other Gospel, no other Sacraments, no other Means to convert them, no new Law to make them partakers of Remission of sins by the Death of Christ; & these are seen & known of all men, easie to be understood, preach'd, and publish'd, not in a corner, but on the house top, to all nations; their sound is gone forth into all Lands, our Commission is, Go into all the world, preach the Gospel to every creature: Mar. 16.16. It is the power of God to salvation, to the Jew first, and also to the Gentile, Rom 1 16. and it is also reall and sincere, for in the Gospel there is nothing false or dissembled: Whatsoever is offered or promised to men, the same shall be made good to them by God the Author of the Gospel; we offer Salvation to all that will receive it, and it is sealed unto them by the Sacraments, and it shall be made good unto all them that receive it in Truth; we doe not promise mercy and life to any that continue in their sins, that stand off from Christ; but to as many as receive him, they shall be the Sons of God; And our word is true, it shall be made good unto you; the Lord saith not in vain to any man, Come unto me and I will ease you yea, so full and sufficient is this calling and preaching of Life by the Gospel, that they which hear it, and obey it not, are foreign self condemned, they must condemn themselves for their own obstinacy and contempt; if they be not converted by the means, they will be forced to confesse, Thou Lord wouldst have healed and gathered us, but we would not.
The Will of God touching Salvation, hath been so fully spoken unto them, that they have no excuse for their Sinne, John 15.22.
Thus you see, how Redemption, by Christs Death, is universal (namely) first, in respect of the Price and Merit: Secondly, of the Promise and Offer of it to all: Thirdly, in respect of the Means, by which men are brought to Faith; and therefore that Inference is unsound, which saith, that by our Doctrine we take away the True Gospel, and introduce a False, which affords no ground to believe; Ground enough you see, if you have hearts to accept of Christ upon true Gospel-terms.
Yet according to the second Branch of our distinction,2Branch. we teach, that Christs Death is not effectuall to all; the fruit and benefit thereof is not received by all.
First, For God has not tied himself by any Promise in the New Testament, to communicate that Grace to all: Many people never heard of the name of Christ; and of them that have heard, all do not believe; Rom. 10.16. They have not all obeyed the Gospell; for Isaiah saith, Who hath believed our report?
Secondly, God hath not tied himself to give Faith to all that hear it, Act. 28.24. Some believed the things that were spoken, & some believed not; according to the Prophesie of Isaiah,Acts 13.41. ver. 26. Hearing, ye shall heare, and not understand. Behold ye despisers, and wonder, and perish; for I work a work in your daies, which you shall in no wise believe, though a man declare it unto you. This Benefit is not effectually applied to any but to those whom the Father draweth, and hath given unto Christ to be fitted for glory; Christ so died (for all) that all which believe shall have remission of sins, and be justified from all things; from which they could never be justified by any thing that they could do or suffer. But in his Death, he so properly intended the good of Gods Elect that they should in due time be made partakers of the Benefits purchased, Christ being made theirs, and they his, as now I am to shew in our second Position, which in opposition to the second Error, I thus lay down (namely)
That God the Father, in giving his Son, and Christ, Position. 2 in dying for Sinners, intended a special benefit to his Church; neither does it appear, that they intended that all, and every man should be saved by it, much lesse such as trust in lying vanities, and draw back to perdition: the Scripture-terms are very significant to this purpose, Eph. 5.26. Christ loved the Church, and gave himself for it, that he might present it to himself a glorious Church: So Acts 20.28. He is said to purchase the Church with his own Blood; Again, John 15.13. I lay downe my life for my Friends, and for my Sheep, John 10.15.
Hereof there are two evident proofs: First, Reason. 1 The event it self; Gods counsels and intentions have a certain fulfilling (what he decreed and purposed must stand) and therefore he intended not to redeem all, because all are not redeem'd; those whom God doth not pardon in time, he did not decree before time to pardon them;Psal. 115. The Lord doth whatsoever he will in heaven and earth; and because he doth not save Judas, therefore he willed it not: An quod vult, non potest omnipotens? Vel (quod absit) velit salvare omnes homines, & non potuit? Quid ergo restat, nisi ut ille, qui omnia quaecunque voluit, fecit; ideo hoc non faciat, quia nolit, non quia non possit: quia sicut verè omnia quae voluit, Usher Hist. Gotteschalci pag. 30.fecit, ita verè noluit, quae non fecit; as Remigius Arch bishop of Lions, in his defence of Gotteschal, doth notably argue. God doth all things, that he will, and what he doth not, he willeth not.
A second evident proof (that Christ, Reason. 2 in dying, intended a special benefit to his Church) is taken from his office of Intercession, whereby the merit of his Death is effectually applied to our actuall Reconciliation: The grace of Redemption purchased for the Church, is not barely conditionall, if men will fulfill the conditions of the New Covenant, but for the merit and intercession of Christ, there is bestowed on them the spirit of Regeneration, Faith, and Perseverance, whereby they shall effectually obtain the benefits purchased (namely) Remission of sins,Rom. 8.32. and Life everlasting.
The third Reason: Reason. 3 The New Covenant is established in the Blood of Christ, and it doth contain two chief Blessings or Promises (namely) free pardon of Sin, and the writing of his Laws in our hearts, that is, the conditions of the New Covenant, which God requires of us; He promiseth to write them in our hearts; He doth not leave it to our fraile wills, whether we will perform them or no; but he gives the Ability, and the Graces themselves, whereby we shall infallibly be led on unto Salvation; and for this purpose, Christ did not onelyonly die for us, but rose again, & sits at the right hand of God, making intercession for us. Joh. 17.9. I pray not for the world, but for them which thou hast given me, for they are thine: & again v. 24. Father I will, that they also whom thou hast given me, be with me, where I am: And so S. Peter teacheth, Acts 5.31. that God hath exalted Christ with his own right hand, to be a Prince and Saviour, to give repentance to Israel and remission of Sins. Christ doth not onelyonly provide a price for our souls,Eph 4.10. but gives gifts unto men, he draws all hearts unto him, and being made Hea… of the Church (which is his Body) he filleth all in all, Eph. 1.22. that so his Death, which is sufficient for all, may be effectually applied to the Justification and Reconciliation of the Elect.
The Arminians absurdly divide between the impetration or obtaining of Remission of sins for all, and the Application thereof to all.
First, They teach, that Christ, by the merit of his Death, hath procured that God without injury to his justice, may enter into a new Covenant of Grace with mankind upon what conditions he pleaseth, and so hath opened a door of mercy to all men, that if they perform those conditions, they may be saved: but as for the actuall Application and Remission of sinnes, that he hath not procured for any man.
Secondly, also, That Christ, by his Death, hath made God placabilem, but not placatum, that is, procured a freedom, that God may be reconciled if he will, and if other conditions concur, but not an actual Reconciliation: Thus whilst they seem to advance and extend the comfort of Christs Death, they debase the Efficacy of it, and divide his Death from his Resurrection and Intercession, as if he were not an Intercessor for all those, for whom he is a Reconciler, and for whom he is said to have died.
Contrary hereunto we teach, that the Impetration, or procuring of pardon for us by his Death, and the Application thereof are not divided, they be of equall extent; as many as Christ died for, for them also he rose again, and makes intercession for the effectuall obtaining of the fruit of his Merits: According to that notable Gradation of the Apostle,Rom. 8.32, 34. He that spared not his own Son, how shall he not with him give us all things? It is Christ that died, yea, that is risen again, who is at the right hand of God, and maketh intercession for us; they say, Christs Death hath its end, though none hath benefit by it; but Christ hath then, & not till then, attained the end of his death, when he hath actually brought them into a state of Grace and Glory, according to that of 1 Pet. 3.18. and John 10.15. I lay down my life for my sheep; mark what follows, ver. 28. And I give unto them eternall life, and they shall never perish: with John 14.13. I go to prepare a place for you; I will come again and receive you unto my selfe, that where I am ye may be there also: Christ is the Mediatour between God and Man; in respect of God a full satisfaction to the divine Justice is given and taken; Gods wrath for the sins of the Elect is suffered and overcome; he rests contented and appeased, the Debt-book is crossed, and the Hand-writing cancelled; and Christ is justified in the Spirit from all our sins. And as unto us, Christ hath an intention to save all those for whom he shed his blood, and for that purpose he ever liveth to make intercession for them, Heb. 7.25. Thus you see how Christ in dying, intended the good of his Church, as appears partly by the event it self, partly by the course that he took for the effectual application thereof to his Elect.
From whence also we may inferre, as to the main question, that Christ did not die for all men,John 17.9. because he doth not pray for all the world; for whom he died, for them he makes intercession: on the contrary, for whom he praies not, for them he died not; the same persons are redeemed and prayed for; There is one Mediatour of all, who gave himselfe a ransome for all, 1 Tim. 2.5, 6.
Thus I have endeavoured to make good my two Positions against the two forementioned Errors; it remains, that I clear some Objections.
First, Object. 1 from Scripture: 1 John 2.2. He is the propitiation, not for our sinnes onelyonly, but for the sinnes of the whole world.
That is, Answ. not onelyonly for us Jews (John, who spake, was a Jew) but for the rest of the world, Gentiles; The distinction of Nations is taken away,Gal 3.28. Eph. 2.14. and in Christ Jesus both Jew and Gentile are all one; the Body of Christ is made up of all Nations in the world, He is salvation to the ends of the earth.
1 Tim. 2.4, 5, 6. Object. 2 Who will have all men to be saved, and come to the knowledge of the truth; for there is one God and one Mediatour between God and man, the man Christ Jesus, who gave himself a ransome for all.
By (all) here cannot be meant all the men that ever were, Answ. 1 or shall be, in the world; seeing the Text is expresse, that God in times past suffered all nations to walk in their own waies, not regarding nor giving them means to come to the knowledge of the Truth, Acts. 14.16. as now he doth command all men every where to repent, Acts 17.30. Cain, Judas, the Beast, and the false Prophet, and those Scoffers, that were ordained of old to condemnation; Can we reasonably think that God would have them to be saved? By (all) therefore must be meant, first, all sorts of Men, Kings, Subjects, Bond and Free of every Nation under Heaven, according to that Rev. 5.9. Thou hast redeemed us to God by thy blood out of every binred and tongue, and people and nation. He does not say,John 12.32. Galat. 3.22. the whole Kinred, and Tongue, and Nation, but some out of every sort.
Again (all) of all Nations that shall believe on his name, so is all expounded and limited: Thus Abraham is said to be the Father of us all, Rom. 4.16. that is, of all Believers, both Jews and Gentiles. John 3.16. Rom. 3.22. Christs Church is a world of Believers, God will have them all come to the knowledge of the Truth; the Gospel teacheth us, that there is one God, and one Mediatour, and one Ransome paid for all (namely) whereas in times past, severall Nations had severall Gods and Mediatours, and proposed to themselves severall waies of Salvation; saies the Apostle, This is not truth, for there is one God, and one Mediatour, and one Ransomer of all: There be not severall waies and Ransomes, nor severall Mediatours, by which men may be saved, but one for all men, and all men must be reconciled to God by his Death and Intercession: This I take to be the meaning of that whole passage of Scripture, A Ransome for all; Non quia nullus hominum est, qui per illius justitiam non justificetur, sed quia praeter ejus justitiam nemo justificetur, omnes ergo ter primum Adam in condemnationem, & omnes per novissimum Adam in justificationem, quia nemo in condemnationem, nisi per illum; nemo in justificationem, nisi per istum: Tali sensu & illud accipiendum est; Sicut in Adamo omnes moriuntur, 1 Cor. 15.22.ita in Christo omnes vivificabuntur: verè enim in Adamo omnes moriuntur, quia nemo in mortem nisi per illum; & verè in Christo omnes vivificabuntur, quia nemo in illa resurrectione vitae nisi per ipsum, Quo etiam sensu manifestissime illud in Psalmo 145.14. dictum est; The Lord upholdeth all that fall, and raiseth up all those that be bowed down, because he doth save whom he will out of every kind and sort of sinners that are fallen, or else because none of all that be bowed down, are raised up, but by him,Bishop usher Hist. Gottesc. pag. 33. not by their own strength, but by his mercy; Thus doth Rhemigius wittily and solidly argue this point in his defence against Gotteschale.
The third place is that of Heb. Obj. 3 2.9. That he, by the grace of God, should tast death for every man, foreign for all men.
The Apostle shews the end of Christs suffering, Answ. and a basement for awhile, beneath the Angels to be, not for himself, but for our cause; and therefore it ought to be glorious in our eyes; And this should be the more precious to us; first, because he did not die for a few, but for all Believers, for all afflicted Consciences, for all penitent, broken-hearted Sinners; every believer hath an interest in that Death of his; Christ had a particular respect to every particular soul; he did not die for mankind in generall, and for none in particular (as Arminians absurdly teach) but for me, and for thee, for my sins,John 10.27. John 17.12. and thy sins, for every sheep of his fold; here is a sure ground of a particular applicatory Faith for every man; he knowes them, and gives unto them eternall life, and will not lose one of them, but seekes and saves every wandring sheep, and so every man is bound to love him, and magnifie him for it, and to apply the fruit of it to himself; he tasted death for me, therefore I shall not come into condemnation. Secondly, this universall foreign does not include Infidels, or impenitent Contemners of Christ, but such as are characterized in the verses following: Ver. 10. They are called Sons to be brought to glory; Tis not enough to believe in generall that forgiven…sse of sins is to be had in and for Christ.ver. 11. They are of the same nature with Christ, as the first Fruits were of the same nature with the whole Crop; the first Fruits, under the Law, did sanctifie the Crop, so doth Christ sanctifie us; Christ that sanctifieth, and we that are sanctified, are all of one, for which cause he is not ashamed to call them Brethren: The band of Nature between Christ and us, is reckoned unto those onelyonly, who are sanctified; with none other will Christ reckon kindred; and ver. 16. he taketh hold of the seed of Abraham.
Thus you see how (every man) in that Text is extended to all poor sinners, that embrace salvation by Christ to each particular hungry soul, yet it is limited and restrained to such onelyonly; God so loved the world, that he gave his onelyonly begotten Son: For whom? for Believers, for all Believers, for none but Believers: The generall words (world, all, every man) being limited in some places of Scripture, must be understood with that limitation in all other places, though it be not expressed.
The fourth place of Scripture is 2 Pet. 2.1. Object. 4 They shall bring in damnable Heresies, even denying the Lord that bought them, with Heb. 10.20 he speaks of some, who counted the Blood of the Covenant, wherewith they were sanctified, an nnholy thing: By which it seems, that Christ died not onelyonly for them that believe to salvation, but also for them that deny him, and tread under foot his Blood, by which they were sanctified.
First, This place is a Prophecy of dangerous times, Answ. by reason of false Teachers, who shall bring in damnable Sects and Doctrines, even denying the Lord that bought them: S. Peter's Socinian.It may fitly be termed a propheticall Description of a Socinian. The Socinian denies both the Lordship, or Godhead of Christ, and also his satisfaction; they deny that our Souls are the purchase of his Blood: What is this to Universall Redemption? Yes, very much, may they say, because they that deny Christs merits are said to be bought by him: They that are saved are bought by him, and if they which perish be also bought by him, then he died for all men without exception.
Secondly, Answ. 2 In Scripture things are said to be what they seemed to be, and by the rule of profession what they ought to be; They once professed, that they looked for Redemption by Christ, and therefore denying Christ, they deny him that bought them, of whom they said, he did redeem us: And this is the great Aggravation of their Apostacy, that they forsake him, who, as themselves confesse, had shed his Blood to redeem them, and had provided a sufficient Price for them: He that doth ransome a Prisoner, hath gotten the right and title of Lord and Master over him: Now as it is a cursed sin for a ransomed Captive to renounce such a Lord & Master, that bought him, so is it a damnable sin to renounce Christ, such a Christ as laid down his life for us. As far forth as they were Believers, so far are they in Scripture-account said to be redeemed,Acts 8.13. John 1.23. 2 Pet. 2.20, 22. or bought: but in Scripture-account they were Believers, and therefore in Scripture-account said to be redeemed, and so denying Christ, they are said to deny the Lord that bought them.
This manner of speaking, according to Scripture-account, will farther be cleared by consideration of that other place Heb. 10.29. to tread the Blood of Christ under foot, is all one in effect as to deny the Lord that bought them, that is, to account it as common Blood, and that Christ is not worthy to be owned, or professed, or trusted on, as Lord of Life; yet such a Person is said to be sanctified by the blood of the Covenant.
But how can that be? Quest. Can any that perish be said to be sanctified by the Blood of the Covenant, that is, by the Blood of Christ?
I answer in the words of learned Mr. Dickson on the place; Answ. his words are full and significant,Dickson on Heb. 10.29. and the Doctrine sound: There is a two-fold sanctification, one to the purifying of the Flesh; and there is a sanctification to the purifying of the Conscience from dead works to serve the living God, Hebr. 9.13, 14. The sanctification externall to the purifying of the Flesh, consisteth in the Mans separation from the World, and dedication unto Gods Service by Calling and Covenant, common to all the Members of the visible Church, and it is forcible thus far, as to bring a man into estimation for a Saint before men, and unto the common Priviledges of the Church: Whereupon as men, so God also speaketh unto him, and of him, as one of his people, and dealeth with him in his externall dispensations, as with one of his own people; in this sense all the Congregation of Israel, and every one of them is called holy, Numb. 16.3.
The Sanctification internall, by Renovation, consisteth in a mans separation from the state of Nature to the state of Grace, from his old condition, to be a new creature indeed. By this latter sort a Reprobate cannot be called,Note this. sanctified, or redeemed, and bought; but by the former he may be called, sanctified, and that by vertue of the Blood of the Covenant, albeit he should not get farther good thereby; for as the Blood of Christ hath vertue to cleanse the Conscience, and renue the Soul, which cometh unto it truly and spiritually, so it must have force to do that which is less, that is, purifie the Flesh, and the externall condition of the Man, who cometh unto it outwardly onelyonly, as the Types did under the Law; whereupon an Hypocrite in the Christian Church, must be accounted one of the Congregation of the Saints, as well as an Hypocrite under the Law was so called, because Christs Blood cannot be inferiour to the Types, which were of this force to sanctifie men to the purifying of the Flesh: In this distinction you see what account the Scripture hath of all the Members of the visible Church, and how it speaks of them, as of Gods own people, as if they were really that, which by Covenant and Vow they seem and professe to be; And in this sense all of them are sanctified, and all bought and redeemed by the Blood of the Covenant.
The fifth and strongest Objection is this, Object. 5 The sin of Adam was the sin of all the world; Christ took the sin and fault of the first Adam upon him, and therefore the sin of the World of Man, whose Nature was in Adam; and taking the sin upon himself, he withall takes the curse and condemnation of the whole upon him, to recover man out of his undone condition: And this is the ground of that Assertion of the Arminians (namely) that God will punish no man whatsoever for the onelyonly sin of Adam: Christ did take away Originall guilt from all mankind, and so none are condemned or reprobated, but for Actuall sins: Thus the Author of Gods love to Mankind; Gods Love, p 49.If God (saith he) have no pleasure in the death of the Wicked, much lesse in the death of Men, either altogether innocent, or tainted onelyonly with Originall sin: Thus others also affirm, That seeing Christ did bear the sin and condemnation of all that sinned in Adam,Tho. Col. Mar. p. 19. therefore all are saved from that Death and Curse pronounced, and so the whole world have a Redemption by Christ, untill Adams posterity acting other sins, draw on themselves new wrath.
Whereto I answer, First, Answ. The end and effect of Christs Death is to answer the Law,H…b 9.15. Gasat. 3.13. to take away the Curse of the first Covenant, to redeem us that were under the Law, that we might be made the Sons of God.
Secondly, That all men lie and continue in that sad state under the Covenant of Works, till they be regenerated, and brought into the Covenant of Grace,Galat. 4.29. which is done by Faith in Christ Jesus.
Thirdly, I answer, that Christ taking away (peccatum mundi) Adam's sin (Originall sin from the Elect) must do as much to save one, as to save all, and that which serves for one is sufficient for all the Sons of Adam: howbeit, as God did once draw out of that polluted Mass one man, pure from all touch of Sin's infection; so he can, and doth, daily sever a great number of Children out of that condemned seed,Eph. 2.5.8. John 6. pulling them out of the fire, to set them free from the breach and curse of that first Covenant (by giving them Faith, and drawing them to Christ) all the rest remaining in the first Adam, Note.and so under the law of Transgressions: This severance of the Seed was noted at the first Beginning (when as yet the Seed was not multiplied) in that Enmity which the Lord put between the seed of the Woman, and the seed of the Serpent; Gen. 3.15.Gal. 3.26. I will put enmity between thee and the woman, between thy seed and her seed. The Seed of the Servent without doubt, are the Generation of the Wicked; the Seed of the Woman is first Christ, then all that be his; between whom, and the Brood of the Serpent,Heb. 2.13. Rom. 16.20. there is to this day deadly Enmity.
Secondly note, that here Christ is promised to the Woman and her seed, not to the Serpent and his seed: Here is a Seed which shall overcome; and they are first, Christ, for he hath destroyed him that had the power of death, that is, the Devil; And secondly, Christians, who resisting the Devil stedfastly in Faith, The God of peace bruiseth Sathan under their feet; and here is also a seed to be conquered, and that is the Serpent and his Brood; to the one Christ is given a Redeemer, and Deliverer, to the other he is appointed for their overthrow: Christ you see was not intended for all the seed of Adam.
Again, this precious Seed is by a mark of distinction, called Abraham's Seed, and it is said, that Christ took that on him, or he taketh hold of the seed o… Abraham, when they were flying away, and in danger, but he let the rest go: Thus to be Christ's, and to be Abraham's seed, is of the same extent; Gal. 3.29. If ye be Christs, then are ye Abrahams seed, and heirs according to the promise.
Lastly, note, in that place Heb. 9.15. that Christs Death was for the Redemption of Sins, that were under the first Covenant.
Then all mens sins are redeemed? Object.
No; there is a limitation (namely) that by means of Death, Answ. they which are called might receive the promise of eternall inheritance. Christs Death was the means to redeem Transgressions, but this is limited to them, whom God is pleased to call: And so Rom. 5.17. After he had compared Adam and Christ, and what each of them give to their descendant Branches; he limits this last (all) to all that receive the gift of Righteousnesse, they shall reigne in life by one Christ Jesus.
Thus you see, that God can redeem the transgressions of the first Covenant by Christ, in the name, and on the behalf of a part of the seed of Adam, and condemn the same upon the residue, the seed of the Serpent.
But as in Adam all die, so in Christ shall all be made alive, Object. all that died in Adam, 1 Corin. 15.22. therefore all made alive by Christ.
That which goes before, and that which follows the Text, Answ. shew plainly, that the Apostle speaks here of Believers, that they shall with comfort rise again; and this he proves partly by their Communion with Christ their head, v. 16, 20. partly by comparing Christ with Adam, v. 21. Christ is as able to save, as Adam to destroy.
But how shall all be made alive in Christ, Object. as all died in Adam, seeing all that were lost in Adam be not restored to life by Christ,
There is a three-fold life: The first is naturall, Answ. of the Body; the second is spirituall, from the death of Sin; the third is eternall, the life of Glory. First, In this Chapter of the Resurrection, Paul does not speak of our rising to a spiritual life; for no man is quickned to a spiritual life at the Resurrection, they that died in an unregenerate state, will be found dead at that day in their sins; our spirituall quicknance is onelyonly in this life.Eph. 2.1, 5.
2dly, therefore by Christ shall all be made alive, is meant, that they shall be raised from that Death, under which all are now kept Prisoners, the last enemy, that shall be destroyed, is Death; Christ shall give us a victory over the Grave, and cause us to triumph and say, O Death, where is thy sting? O Grave, where is thy victory?
Thirdly, As for the life of Glory, this is indeed bestowed at the Resurrection, but not on all that died in Adam, not on all that shall be raised by the power of Christ, for all that are in the Grave shall heare the voice of the Son of God, and shall come forth, they that have done good to the resurrection of Life, John 5.28, 29.and they that have done evill to the resurrection of Damnation.
So then, there is a naturall life by the living Soul, as it is written, 1 Cor. 15, 45. The first man was made a living soule, that is, to live a bodily life here, by vertue of the soul united to the body, and yet the soul hath not power to keep us from dissolution, nor to joyn the same again, being once dissolved: The last Adam was made a quickning spirit, that is, appointed of God to restore life unto the dead, and to make them immortall, and incorruptible, as he himself is; for he shall change our vile bodies, Phil. 3.21. 1 Th…s. 4.17.that they may be made like unto his glorious body, and so shall we ever be with the Lord: This is the life of Glory, and this we have from Christ.
The former (namely) the Living Soul Adam had,Gen. 2.7. and of him we all receive it: But the Everlasting Life he had onelyonly upon condition, and as it were, in Reversion, not in Actual Possession; for Adam was not possessed of that life, which Angels now live with God, and which we hope to live with him after our restoring.How all be made alive by Christ. Adam by his fall fell from both; he forfeited both estates (namely) life Natural, which he had in possession, and the life Eternal, which was promised upon condition of Obedience. Now Christ restoreth that natural life to all the Sons of Adam, to all our whole Nature. That Supernaturall and Eternall life Christ restoreth too, but not promiscously to all; Why? for Adam was never seized of it, Adam never performed the condition, whereto that life was annexed; there fore that which Adam had onelyonly▪Bishop Andr. second S…. of Resurrection. in conditionall reversion is restored by Christ, not as a debt to humane Nature, but as a debt to his own perfect righteousnesse, which he gives by way of a special grace to those onelyonly that are Christs; that is, to so many as are not onelyonly of that Masse or Lump, whereof Adam was the first formed, but of the new Creation, of the new Lump, whereof Christ is the first fruits to sanctifie it, and so we find the Apostle to speak of the Restriction, ver. 23. Every man in his own order, Christ the first fruits, then that they are Christs at his coming. And indeed the Apostle calling Christ the first fruits of them that sleep, hath a spirituall intent for the consolation of the believing Corinths, and so it was sufficient to shew,1 Cor. 15.47, 48, 49. opened. that as Adam brought Death on all his, so Christ brings Life to all his, by vertue of that Life, or quickning Spirit which is in him. Ver. 47. The first man is of the earth, earthy; Adam was an Earthy man, made of the Earth, fed by the Earth, in his Constitution mortall, apt to return to the Earth, and by reason of Sin, subject to a necessity of dying. And such are all the Sons of men born into the world, ver. 48. for as is the earthy, such are they that are earthy. Christ the second Adam, is the Lord from Heaven; the Lord from Heaven took our Nature, because his body was formed by the holy Ghost, and united to the Divine Person, and in this respect his Generation was divine and heavenly. And so they that be Christ's are called heavenly men, their names are written in Heaven, and at the Resurrection they shall be conformed to that heavenly man, they shall be heavenly men too, having their bodies made spiritual, immortall, incorruptible, as now Christ, after his Resurrection, hath; for so it follows v. 49. As we have born the image of the earthy in this mortal condition: so at the Resurrection we shall bear the image of the heavenly in glory, and incorruption; and hereof he brings this proof, v. 50. Now this I say Brethren, that flesh and blood cannot inherit the Kingdome of God: By flesh and blood in this place, he doth not mean carnall men, such as walk after the flesh (though it be true, that such persons shall never enter into Heaven) but rather this, such flesh and blood as ours is now, maintained by corporall meats and drinks of a mortall and corruptible Nature, cannot inherit the Kingdome of God; for so it followeth, Neither doth corruption inherit incorruption, and all must be changed or die, that so this corruptible may put on incorruption, and this mortall put on immortality: This is the plain meaning of the Apostle in this place, and it shews that Adam and Christ in their severall Conditions, Qualifications, and States, were common Persons, and are the Patterns to which those, whom they represented, are conformed; and because the wicked are not represented by Christ, therefore their rising is not sanctified nor blessed by Christs rising. And it gives us reason to conclude, that God is able to put such a worth into the sufferings of Christ, that it is able to satisfie the law of transgressions for all, and effectuall to save all that come unto God by him, and to condemn sin in others, even the sin of the first Adam, as well as their Actuall sins, and yet not punish the sin of Adam twice, (namely) upon Christ, and the Sinner too; the Lord knows how to save the Seed of the Woman, and to reserve the Seed of the Serpent to be bruised and punished.
Let this doctrine of Redemption admonish you to see, Ʋse 1 and seriously to study to be of the number of Christs little flock: Remember, not all that hear are saved, unse…s by hearing you obey the Gospel of Christ; M…sheep hear my voice, and they follow me: Do not dream of Universall Redemption; the Gospel is Salvation to every one that believeth, not to one man more.
This Doctrine doth afford us a sufficient ground of preaching the Gospel to every creature, Ʋse 2 and of praying for all men: Consider these clear truths by me now delivered, (namely)
First, That Christ, according to his Fathers will and counsel, hath paid a sufficient price to save all that believe and repent▪ and if all believe, they may be saved, yea, they shall be saved.
Secondly, That the Sacrifice of Christ doth really sanctifie all those for whom it was offered, because all they,Iohn 17.19. Heb 9.13, 14. for whom Christ gave himself, them also he doth sanctifie, and save to the uttermost, Non merendo tantùm & materiam reconciliationis procurando, sed etiam efficaciter salutem operando & applicando, that is, not onelyonly by meriting their Reconciliation, but also really applying and bestowing the same, else he should not be a perfect Saviour unto them.
Thirdly, Christ hath actually reconciled to God, by his blood all such, and none but such, as believe, the impenitent are not redeemed, he hath not obtained mercy and peace for them.
Fourthly, Christ came not into the world to condemn it, but to save it, for all the world is either Believers, or Unbelievers; he that believeth on him is not condemned: As for the Unbelievers, they are condemned already, being under the Law; their farther Condemnation and Aggravation of their rebellion against, God, is, per accidens, through their own maliciousnesse, not through the blessed Word which they hear.
Fifthly, All men that hear, are bound to believe and embrace the Gospel, and Christ therein offered, and to repent of their sins; the which if they refuse to do, if they will not come in, they justly perish.
Sixthly, Christs Death is the foundation of all our mercies, which actually we receive for pardon and purchase (as of our Vocation, Justification) and it has not attained its end, untill he have brought many Sons to glory: for he hath satisfied for every evil, and merited every good thing for us, there is no Sin or Sinner above his Merits and Mercy.
These precious Truths contained in our Doctrine, are a suffic…ent ground of preaching the Gospel to every creature; and they afford us a visible ground, upon which the beloved of God, every humble soul, might accept of peace, and so come to have faith and hope in God: and likewise a visible rule of rejecting all, who wilfully contemn their own peace, or refuse to return, and judge themselves unworthy of eternall Life.
Secondly, Here is also a sufficient warrant of praying for all men; there is no man living but may be saved, for ought we know; there is merit enough in Christ, and spirit enough in Christ, and Grace enough in the Gospel; they which are dead may live. He that believeth is already passed from death to life; and he that believeth not as yet, may be a child of God, we helping forward their Conversion by our Prayers, we cannot know any man: No man can know himself to be a Reprobate; there is hope of Forgiveness, so long as there is possibility of Repentance: St. Paul requires Prayers to be made for all men, because God will have all to be saved, 1 Tim. 2.1, 4. And S. Paul himself prayed; My hearts desire and prayer for Israel is, that they may be saved; we sin not in praying so, though many be not saved, because there is ground for it in Gods revealed Will, concurring with the universall merit of Christ, and the generall offer of salvation by the Gospel.
The Author of Gods love to Mankind saies, Object. That our Doctrine of Christs dying for all sufficiently, pag. 108.not intentionally, takes away all comfort, or if God intended that he should die for all, yet he intended it upon such a condition, which he purposed not to give ability to perform.
Whereto we reply, Answ. that in their general conditional way of Redemption, they cannot comfort a distressed soul, but onelyonly upon his Faith and Repentance; and that we do, and can do in our way; and whether it be safer to ascribe the working of Faith unto God, or unto mans frail will whether it be better to depend on God by Prayer for the efficacy of his Spirit, to convert us, to create in us new hearts, and to write his Laws in our hearts, or to rely on our own strength, we shall examine in the next Chapter.
In the mean while, methinks an Arminian can hardly bear a part with the redeemed ones, fully and heartily in that triumphant song of thansgiving to the Lamb, when he shall, as a Sheepherd, or as a Bridegroom, bring all his blessed train with him into heaven, to behold and enjoy his own glory for evermore, saying,Rev. 5.8.12. Worthy is the Lamb that was slain to receive power, and riches, and wisdome, and strength, and honour, and glory, and blessing, for thou hast redeemed us by thy blood out of every kinred, and tongue, and people, and nation. I say it is hard for him to bear a part heartily in that song of Praises, when as his heart does think as his tongue hath professed, that he is no more beholding unto the Lamb for his Redemption, than Cain or Judas, and the damned crue.