The Death of Death in the Death of Christ, Book 4 · Chapter 7
CHAP. VII.
The Removall of other remaining objections.
THe removall of some usuall Sophisme, and captious Arguments, § I of the Arminians, of late made common and vulgar, shall be the close of our treatise, and winde up the whole controvercy, which hath drawne us with violence thus farre: and in this performance, I shall labour to be as briefe as possible; partly because these things have been handled at large by others, partly because all colour of opposition to the truth by us maintained from the Scriptures, being remoued, all other objections will indeed naturally sinke of themselves: yet because great boastings and sweling words of vanity, have been used concerning some that follow, it is necessary that some thing be said to shew the emptinesse of such flourishes that the weakest may not be intangled by them.
That which we shall beginne withall, is an Argument of as great fame, and as little merit, as any that in this cause, or indeed in any other controversie, hath been used of late dayes: and it is this. That which every one is bound to believe is true; But every one is bound to believe that Jesus Christ dyed for him: therefore it is true, viz. that Jesus Christ dyed for every one.
This is an argument, which to discover their conviction of the weaknesse of the rest of their arguments, the Arminians and their friends never use, but withall they adde some notable encomium of it, with some termes of affront and threatning to their adversaries, in so much as by consent on both sides it hath obtained, the name of the Remonstrants Achilles. Now truely for my part, as I shall not transcribe any thing hether out of the many full answers, given to it by our Divines, by which this Achilles, or rather Goliah hath been often cast to the ground. So I heartily wish, that the many operous prolixe answers, which the boasting of our adversaries hath drawne forth, had not got this poore nothing more repute a thousand tymes then its owne strength, or any addition of force from the managers of it, could have procured unto it. Supposing then, first, that the terme believe, be used in the same sense in both propositions, (for if otherwise, the syllogisme is false in the forme of it,) Secondly, That by believing is understood a saving application of Christ to the soul as held out in the promise, for to believe that Christ dyed for me in particular, as is asserted to be the duty of every one, can be nothing else but such a saving application. Thirdly, That believing that Christ dyed for any, according to the businesse in question, must be with reference to the purpose of the Father, & intention of Jesus Christ himself, for that is it which with regard to any vniversality▪ is by us opposed. (Fourthly, for the terme (every one) it must relate unto all men as considered in an alike condition, for severall respects and conditions of the same persons, may cause them to come under severall obligations unto dutyes, now there is no one condition common unto all, but only the state of wrath and death, Ephes. 2. 3. and therefore every man must be considered as in that condition; so that in some the sense of the minor proposition is al men in the world as considered in a state of wrath and unregeneracy are bound to believe (as before described,) that it was the intention of God that Christ should dye for every one of them in particular: now not to say any thing to the major proposition, which yet is false, that which men are bound to believe in this sense being as hath been observed by many, neither true, nor false, but good, the assumption is absolutely false, and hath not the least colour of reason, or Scriptures to support it, and taking every man for every individuall in the world when our adversaries prove it, I ingage my selfe to be their proselite: For first then must some be bound to believe that which is false, which cannot be, every obligation to believe being from the God of truth: now it is false, that Christ dyed for all and every indivividuall of humane kind, as hath been before proved at large: Secondly, Then should men be bound immediately to believe that which is not revealed, though divine Revelation bee the object of all faith: for the Scriptures doe not hold out any where, that Christ dyed for this or that particular man as such, but onelyonly for sinners indeffinitely, specified oft-times antecedently by Gods purpose; and consequently by their owne purchased obedience: neither indeed is the intention and purpose of God, concerning which we now enquire, proposed as the object of the faith of any, but onelyonly his command, promises, and threatnings: the other being left to be collected, and assured to the soule, by an experience and sense of some sweet infallible issue and effect thereof in the heart, actually enjoyed. Nor, fourthly, can any command in the Scripture to believe be interpreted by the purpose and intention of God, as though the meaning of it should bee, God intended, that Christ should dye for thee in particular: nor doth any promise containe that sense. Besides fiftly, which of it selfe is enough to breake the neck of this Argument: all have not any such object of faith as Christs death at all proposed to them, how can they believe unlesse they heare? can they bee bound to believe that of which they never heard the least rumour? how many Millions of infants, and others in Barbarous Nations, go to their owne place, without hearing the least report of Jesus Christ, or his sufferings for them or others, even in these dayes of the Gospell? how much more then before the comming of Christ, in the flesh, when the meanes of Grace were restrained to one small nation, with some few Proselytes? were all these, are they that remaine, all and every one bound to believe that Christ dyed for them all and every one in particular? these that thinke so, are doubtlesse bound to goe tell all of them so, I meane those that are yet in the Land of the living: is not unbeliefe the great damning sinne where faith is required, John 3. 30? and yet doth not Paul prove that many shall be condemned for sinning against the light of nature, Rom. 2? an evident demonstration that faith is not required of all, all are not bound to believe.
But perhaps our Adversaries will except, as they must except, § III if they intend to have any colour or shew of strength left unto this 1 Reply.Argument, that they meane it onelyonly in respect of them, who are called by the Word, and so it is of force, to which end, let it be thus proposed.
That which every one, called to by the word, to whom the Gospell is preached, is bound to believe, is true.
But that Christ dyed for him in particular, every one so called is bound to believe; Ergo,
Answ. 1. OnelyOnly the last exception fore-going is taken off by § IIII this reformed Argument, all the rest stand in their full force, which Answered. are sufficient to evert it. (2ly, who seeth not that this very reforming of the Argument, hath made it altogether useles to the cause in whose defence it was produced: For if any one, much more the greatest part of men be excepted, which are now excluded from the Verge of this Argument, the generall Ransome falls to the ground. From the innumerable multitudes of all, wee are come to the many that are called, and doubt not but that wee shall instantly descend to the few that are chosen. Unto the exception, that, that which is true in respect of them to whom it is proposed, would also bee true in respect of all, if it should be proposed to them. I answer by the way, first, that the Argument is to be taken from the Scriptural Obligation to believe, and can be extended no further than it is actually extended: 2ly, that it is no safe disputing of what would be, or should be, if things were not as God hath appoynted and ordained them. We see the will of God for the present; neither are we to suppose ▪so as to make our supposal a bottome for any Arguments that they could have bin otherwise disposed. (3ly, that if the Gospel should be preached to al the world, or all in the world this is al the minde and wil of God, that would or can in general be signified to them by it; He that believeth and is baptized shall be saved, but he that believeth not, shall be damned: Or that God hath concatinated and knit these two things together, Faith, and Salvation; so that whosoever will enjoy the latter, must performe the former: If the Gospell should now bee preached to the Turkes, and Indians, and they should reject it, certainely they should bee damned, for not believing that which they were, upon the preaching of it, bound to believe. Now what is this? that Christ dyed for every one of them in particular? no doubtlesse! but this, there is no name under heaven whereby men must be saved, but onelyonly by the name of Christ made known to them in the Gospell, Acts 4. 12. For rejecting the counsell and wisedome of God to save sinners, by the bloud of Jesus; for not believing the necessity of a Redeemer, that Jesus of Nazareth was that Redeemer, according to his owne word to the Jewes, If they believe not that I am he, they shall dye in their sinnes; as indeed the peculiar infidelity of that people, was that not believing him to be their Messiah, whom they saw to be declared to bee the Sonne of God with power. The not believing these things would be the soule-damning infidelity of such obstinate refusers to come in, upon the call of the Gospell, and not a refusing to believe that Christ dyed for every one of them in particular, which could not by the rule of the Gospell bee proposed unto them, and which they never come so farre as to question, or esteem.
Still then we deny the minor proposition of the reduced Syllogisme, § V and that partly for the reasons before produced: partly for these subjoyned. First, they to whom the Gospell is preached, are bound to believe, with that faith which is required to justification onelyonly: Now this is not a ful perswasion that Christ dyed for any one in particular, in the intention and purpose of God, which revealeth not the object of justification, nor the way whereby a sinner may be justified; 2. Because there is an order, naturall in its selfe, and established by Gods appointment, in the things that are to be believed; so that untill some of them are believed, the rest are not required. (A man is not commanded, nor can be reasonably, to get the top of a Ladder, by skipping all the lower Rounds) viz. 1. Repent, and believe the Gospell to be the word of God, to containe his Will, and that Iesus Christ therein revealed, is the wisedome and power of God unto salvation. 2ly that there is an inseperable connexion by Gods appointment, betweene faith and salvation; Gospell-faith carrying a sinner quite out of himself, and from off his own righteousnesse. 3. That there be a particular conviction by the Spirit, of the necessity of a Redeemer, to their soules in particular, whereby they become weary, heavy laden, and burdened. 4. A serious full recumbancy, and rolling of the soule, upon Christ in the promise of the Gospell, as an all-sufficient Saviour, able to deliver and save to the utmost, them that come to God by him; ready, able, and willing, through the preciousnesse of his bloud, and sufficiency of his ransome to save every soule, that shall freely give up themselves unto him for that end, amongst whom he is resolved to be. And in doing of all this, there is none called on by the Gospel, once to enquire after the purpose and intention of God, concerning the particular object of the death of Christ; every one being fully assured, that his death shall be profitable to them that believe in him, and obey him: Now 4ly, after all this, and not before, it lyes upon a Believer, to assure his soule, according as he finds the fruit of the death of Christ in him, and towards him, of the good will, and eternall love of God to him, in sending his Sonne to dye for him in particular: what a preposterous course, and how opposite to the rule of the Gospell were it, to call upon a man to believe, that it was the intention and purpose of God that Christ should dye for him in particular, and desire him to assure his soule thereof, before he be convinced either 1. of the truth of the Gospell in generall, or 2. that faith is the onelyonly way of salvation; or 3. that himselfe standeth in need of a Saviour; or 4. that there is enough in Christ to save and recover him, if hee give up himselfe unto him in his owne way? now it is most apparent, that it is onelyonly such as these that are bound to believe that, whereof we discourse. The Argument then must bee once againe reformed, and thus proposed.
That, which every one, convinced of the necessity of a Saviour, and § VI of the right way of salvation, hungring, thirsting, and panting after Iesus The Arguguments rightly formed.Christ, as able alone to give him refreshment, is bound to believe, is true; but every such a one is bound to believe, that Christ dyed for him in particular; Ergo, it is true. And some grant the whole without any prejudice to the cause we have undertaken to defend; it is most apparent then 1. that all that are called by the word, are not, in what state or condition soever they continue, bound to believe that Christ dyed for them by name, but onelyonly such as are so qualified, as before described. 2. That the Precept of Believing with fiduciary confidence, that Christ dyed for any in particular, is not proposed; nor is obligatory to all that are called; nor is the not performance of it any otherwise a sinne, but as it is in the root and habit of unbeliefe, or not turning to God in Christ for mercy. 3. That no Reprobate for whom Christ dyed not, shall be condemned, for not believing that Christ dyed for him in particular, which is not true, but for not believing those things whereunto he was called, before related, which are all most true, and that in reference to him. 4. That the command of believing in Christ, which is especially urged, as given unto all, is not, in that particular contended about, obligatorie unto any but upon fulfilling of the conditions thereto required. 5. To believe on the name of Jesus Christ, which is the command 1 Iohn 3. 23. is not to believe, that it was the intention of God, that Christ should dye for us, in particular, but to rest upon him for savation as, Isay 50. 11. Neither Sixthly, is the testimony of God to which we ought to set our seale that it is true, any other but this, he that hath the Sonne hath life, but he that hath not the Sonne of God hath not life, 1 John 5. 12. which reprobates disbelieving, doe what in them lyes, to make God a lyar, and are justly condemned for it. He that desireth to see more of this argument let him consult if he please piscator, Perkins, Twisse, Synod Dort, Moulin; Baronius, Rhotorford, Sparhomius, Amesius, others, &c.
Object. 11. That doctrine which fills the mindes and soules of poore miserable sinners, with doubts and scruples, whether they ought to § VII believe or no, when God calls them thereunto, cannot be agreeable to the Gospell: but this, doth the doctring of the particularitie of Redemption, it fills the minds of sinners with scruples and feares, whether they may believe or no, and that because they are uncertaine, whether it was the intention of God that Christ should dye for them in particular or no, seeing it is supposed that he dyed not for all, but onelyonly for his Elect; whereupon the soule, when it is called upon to believe, may justly fall a questioning, whether it will be avaliable or no, for him so to doe, and whether it be his duty or no, seeing he knoweth not whether Christ dyed for him or no.
Answ. 1. That scruples doubts and feares, the proper issue of unconquered remaining unbeliefe; will often arise in the hearts § VIII of sinners, sometimes against, sometimes taking occasion from the truth of the Gospell, is too too evident upon experience: all the question is whether the doctrine it selfe scrupled or stumbled at, doe of it selfe in its—owne nature, give cause thereto-unto those who rightly performe their duty, or whether all those feares and scruples be the naturall product and issue of corruption and unbeliefe; setting up themselves against the truth as it is in Jesus: The first we deny, concerning the doctrine of the particularity of effectuall Redemption: the latter God alone can remedy. Secondly, This objection supposeth that a man is bound to know and be perswaded, (that is, to believe) that Jesus Christ dyed by the appointment of God for him in particular before he believe in Jesus Christ: nay this they make the bottome of their argument, that men according to our perswasion, may scruple whether they ought to believe or no, because they are not assured before, that Christ dyed for them in particular by the designation and appointment of God: now if this be not to involve themselves, in a plaine contradiction I know not what is: for what I pray, is it according to Scripture for a man to be assured that Christ dyed for him in particular? is it not the very highest improvement of faith, doth it not include a sense of the spirituall love of God, shed abroad in our hearts? is it not the top of the Apostles consolation, Rom. 8. 34? and the bottome of all his joyfull assurance Gal. 2. 20? So that they evidently require that a man must believe before he doe believe: that he cannot believe and shall exceedingly feare whether he ought to doe so or no, unlesse he believe, before be believe. Me thinkes such removing of scruples, were the ready way to intangle doubting consciences, in further inextricable perplexities. Thirdly, we deny, that a perswasion that it was the will of God that Christ should dye for him in particular, either is or can be any way necessary that a sinner be drawen to believe: for considering sinners as such whose duty it is to believe, the call of Christ, Matth. 11. 28. Esa. 55. 1. that command of God, John 3. 23. that promise of life upon believing, John 3. 36. that threate of unbeliefe. ibid. the alsufficiency of the bloud of Christ to save all believers, Acts. 20. 21. Ephes. 5. 2. The assured salvation of all believers without exception, Mar. 16. 16. and the life, are enough to remove all—doubts and feares, and are all that the Scripture holds out for that purpose. Fourthly, That perswasion which asserts the certainety of salvation by the death of Christ unto all believers whatsoever. Secondly, That affirme the command of God, and the call of Christ, to be infallibly declarative of that duty which is required of the person commanded, and called, which if it be performed will be assuredly—acceptable to God. Thirdly, That holds out purchased free grace to all distressed burdened consciences in generall, Fourthly, That discovers a fountaine of bloud, alsufficient to purge all the sinne of every one in the world that will use the appointed meanes, for coming unto it: that doctrine I say cannot possibly be the cause of any doubt or scruple in the mindes of convinced burdened sinners, whether they ought to believe or no; now all this is held forth by the doctrine of particular effectuall Redemption in the dispensation of the Gospell sutable thereto. I shall then let goe this objection, without further pursuit, onelyonly attended, with this, Quaere, what it is that, according to the Authours of universall Redemption, men are bound to believe, when they know before hand that Christ dyed for them in particular? A perswasion of the love of God, and good will of Christ it cannot be, that they have before hand, John 3. 16. Rom. 5. 8. nor a coming to God by Christ for an enjoyment of the fruits of his death: for what, is that I pray no fruits of the death of Christ, according to them but what are common to all; which may be damnation, as well as salvation, for more are damned than saved, infidelity as well as faith, for the most are unbelievers? the immediate fruits of the death of Christ, can be nothing but that which is common to them with those that perish, plainely their faith in Christ, will at length appeare to be Socinian obedience.
There be two things that remaine about which there is no § IX small contention: both things in themselves excellent & valuable, The third objection about freegrace.both laid claime to by the severall perswasions concerning which we treate: but with some an unequall plea, that an easy judgement might serve to decide the controversy. Now these are first, the exaltation of Gods free grace: the merit of Christ and the consolation of our soules, let us consider them in order, and let each perswasion take its due.
For the first, or the exaltation of Gods free grace: I know not how it comes to passe, but so it is, men have entertained a perswasion, § X that the opinion of universall Redemption serveth exceedingly Answered to set forth the love and free grace of God, yea they make free grace, that glorious expression, to be nothing but that which is held forth in this their opinion, viz. that God loveth all, and gave Christ to dye for all, and is ready to save all, if they will come to him, herein say they, is free grace and love magnified indeed: this is the universality of free grace, and such other flourishing expressions: whereas the contrary opinion chaines up the love and grace of God to a few: but stay a little: what I pray is this your grace, free grace, that is universall? is it the grace of election? truely no, God hath not chose all to salvation, Rom. 6. 11. 12 Eph. 1. 4. Rom. 8. 28. is it the grace of effectuall vocation? no neither, doubtlesse that it cannot be: for whom God calls he also justifies, Rom. 8. 30. and glorifies, Rom. 11. 28. 29. Rom. 11. 25. 26. Nay all have not been, are not outwardly called, 141. 19. 20. Rom. 10. 14. is it the grace of cleansing, and sanctification? why, are all purged, are all washed, in the bloud of Jesus? or is it the Church onelyonly, Ephes. 5. 24. 25. 26. some sure are also defiled still Titus 1. 15. faith is the principle of the hearts purification, and all men have not faith: is it the grace of justification? the free love, & mercy of God, in pardoning, and accepting sinners? But friends, is this universall? are all pardoned, are all accepted? see Rom. 1. 17. & 3. 22. & 5. 1. is it the grace of Redemption in the bloud of Christ? see I pray, Rev. 5. 9. what then I pray is this your universall free grace? is it not universally a figment of your owne braines, or is it not a new name for that old Idoll free will? is it not distructive to free grace in every branch of it? doth it not tend to the eversion of the whole covenant of distinguishing grace, evidently denying, that the conditions thereof, are wrought in any of the faederats, by vertue of the promise of the Covenant? are not the two great aymes of their free grace, to mock God, and exalt themselves? doe not they propose the Lord as making a pretence of love, good will, free grace and pardon unto all, yet never once acquainting in comparably the greatest number of them, with any such love or good will at all? although he know that without his effecting of it, they can never come to any such knowledge, for those that are outward called to the knowledge of these things, doe they not by their universall grace faine the Lord to pretend that he loves them all? has sent his Sonne to dye for them all? and to desire that they all may be saved, yet uppon such a condition, as without him they can no more effect, than to climbe to heaven by a ladder, which yet he will not doe? doe not they openly make God to say, such is this my love, my universall grace, that by it I will freely love them, I dare joyfully imbrace them in all things, but onelyonly that which will doe them good? would not they affirme him to be a grosly counterfitting hypocrite, that should goe to a poore blind man, and tell him, alasse poore man I pitty thy case, I see thy want, I love thee exceedingly, open thine eyes and I will give thee an hundred pounds? and dare they assigne such a deportment to the most holy God of truth? is their universall grace any thing but a mocke, did that ever doe good to any, as to salvation which is common to all? are they not the two properties of the grace of God in the Scripture, that it is discriminating and effectuall? and is not their grace any thing else but these, let it be granted that all is true which they say concerning the extent of grace, is it such grace as that ever any soule was saved by? why I pray then are not all? why? they will say, because they doe not believe, so then, the bestowing of faith is no part of this free grace. See your second aime, even to exalt your selves, and your free will in the roome of grace, or at least leaving roome, to come in, to have the best share in the work of salvation, viz. believing it selfe, that makes all the rest profitable: see now, what your universality of free grace leads & tends to, are not the very terms opposite to one another? In a word: to bring in reprobates to be objects of free grace, you deny, the free grace of God to the Elect, and to make it universall, you deny it to be effectuall: that all may have a share of it, they deny any to be saved by it: for saving grace must be restrained.
On the other side, in what one tittle, I pray, you doth the doctrine of the effectuall Redemption of Gods elect onelyonly, in the § XI bloud of Jesus, impaire the free grace of God? is it in its freedome? Retorted.why we say it is so free that if it be not altogether free, it is no grace at all: is it in its efficacy? why we say, that by grace we are saved, ascribing the whole worke of our recovery and bringing to God, in solidum them to. Is it in its extent? we affirme it to be extended to every one, that is, was, or ever shall be delivered from the pit: It is true, we doe not call grace that goeth into hell, free grace in a Gospell notion, for wee deeme the free grace of God so powerfull, that wherever it hath designed and chosen out it self a subject, that it brings God and Christ and salvation with it to eternity; but you doe not extend it unto all? you tye it up to a few, de te largitor puer, is the extēding of the love and favour of God in our power? hath he not mercy on whom he will have mercy, and doth he not harden whom he will? yet, doe not we affirme that it is extended, to the universality of the saved ones? should we throw the childrens bread to doggs? friends we believe that the grace of God in Christ, worketh faith in every one, to whom it is extended; that the conditions of that covenant which is ratified in his bloud, are all effectually wrought in the heart of every covenanter, that there is no love of God that is not effectual, that the blood of Christ was not shed in vaine, that of our selves we are dead in trespasses and sinnes, and can doe nothing but what the free grace of God worketh in us: and therefore we cannot conceive, that it can be extended to all, for you, who affirme that millions of those, that are taken into a new covenant of grace doe perish eternally; that it is left to men to believe, that the will of God may be frustrate, and his love ineffectuall, that we distinguish our selves, one from another; you may extend it whether you please. For it is indifferent to you, whether the objects of it goe to heaven or to hell, but in the meane while, I beseech you friends give me leave to question, whether this you talke of, be Gods free grace, or your fond figment? his love, or your wills? for truly for the present it seemes to me the latter onelyonly; but yet our prayers shall be, that God would give you infinitely more of his love, than is contained in that ineffectuall universall grace wherewith you so flourish: onelyonly we shall labour, that poore soules be not seduced by you, with the specious pretences of free grace to all, not knowing that this your free grace, is a meere painted cloth—that will give them no assistance at all, to deliver them from that condition wherein they are, but onelyonly give them leave to be saved if they can, whereas they are ready, by the name you have given to the bratt of your owne braine, to suppose you intend an effectuall almighty saving grace, that will certainely bring all to God to whom it is extended, of which they have heard in the Scripture: whilest you laugh in your sleevs to thinke how simply these poore souls are deluded, with that empty shew, the substance whereof is this, goe your wayes, be saved if you can, in the way revealed, God will not hinder you.
2. Each party contests about the exaltation of the merit of Christ; for so are their mutuall pretences, some thing hath been said to this before, so that now I shall be brief: take then only a short view of the difference that is between them, where each pretends to exalt the merit of Christ, in that which is by the other denyed, and this plea, will suddenly be at an end.
There is but one onelyonly thing, that concerns the death of Christ in which the (Authors) of the generall ransome are upon the affirmative; A fourth objection removed.and whereby they pretend to set forth the excellency of his death and oblation, viz. that the benefits thereof are extended unto all and every one, whereas their adversaryes straighten—it unto a few, a very few, none but the Elect: which they say is derogatory to the honour of the Lord Jesus Christ: and this is th…, where … …ey pretend so exceedingly to advance his name and merit, above the pitch that they ayme at, who assert the effectuall Redemption of the elect onelyonly; the truth is, the measure of the honour of Jesus Christ, is not to be assigned by us poore wormes of the dust: that he takes to be honour which he gives and ascribes unto himselfe and nothing else, he hath no need of our lye, for his glory: so that if this did in our eyes, seeme for the exaltation of the glory of Christ, yet arising from a lye of our owne hearts, it would be an abomination unto him. Secondly, We deny that this doth any way serve to set out the nature and dignity of the death of Christ; because the extent of its efficacy to all (if any such thing should be) doth not arise from its owne innate sufficiency, but from the freepleasure and determination of God: which how it is enervated by a pretended universality was before declared. Thirdly, The value of a thing ariseth from its owne native sufficiency and worth unto any purpose whereunto it is to be employed: which the maintainers of effectuall Redemption doe assert in the death of Christ, to be much above what any of their adversaryes ascribe unto it.
Should I now goe about to declare in how many things, the honour of Christ, and the excellency of his death and passion § XIII with the fruits of it, is held forth in that doctrine which we have Retorted.sought to open from the Scriptures, above all that can be assigned to it, agreeable to their owne principle maximes who mantaine universall Redemption; (and that according to truth it self) I should be forced to repeat much that hath already been spoken so that it shall suffice me to present the Reader with this following antithesis.
Vniversalists.
1. Christ dyed for all and every one elect and reprobate.
2. Most of them for whom Christ dyed are damned.
3. Christ by his death purchased not any saving grace for them for whom he dyed.
4. Christ took no care for the greatest part of them for whom he dyed, that ever they should heare one word, of his death.
Scripturall Redemption.
1. Christ dyed for the elect onelyonly.
2. All those for whom Christ dyed are certainely saved
3. Christ by his death purchased all saving grace for them for whom he dyed.
4. Christ sends the meanes and reveales the wayes of life to all them for whom he dyed.
Vniversalists.
5. Christ in his death did not ratifie nor confirme a covenant of grace with any faederats, but onelyonly procured by his death, that God might if he would enter into a new covenant with whom he would, and upon what condition he pleased.
6. Christ might have dyed and yet no one saved.
7. Christ had no intention to redeeme his Church any more than the wicked seed of the Serpent:
8. Christ dyed not for the infidelity of any.
Scripturall Redemption.
5. The new covenant of grace was confirmed to all the Elect in the bloud of Jesus.
6. Christ by his death purchased upon covenant and compact, an assured peculiar people, the pleasure of the Lord, prospering to the end in his hand.
7. Christ loved his Church and gave himselfe for it.
8. Christ dyed for the infidelity of the elect.
Divers other instances of the like nature might be easily collected: upon the first view whereof the present difference in hand would quickly be determined: these few I doubt not, are sufficient in the eyes of all experienced Christians, to evince, how litle the generall ransome conduceth to the honour and glory of Jesus Christ: or to the setting forth of the wrath and dignity of his death and passion.
The next and last thing which comes under debate in this contest, is gospell consolation which God in Christ is abundantly § XIV A fifth objection Answeredwilling we should receive: a short disquisition, whether of the two opinions treated on, doe give the firmest, basis, and soundest foundation hereunto, & will by the Lords assistance lead us to an end of this long debate. The God of truth and comfort, grant, that all our undertakings, or rather his workings in us for truth, may end in peace and consolation: to cleare this, somethings are to be premised: as,
1. All true evangelicall consolation belongeth onelyonly to believers, Heb. 6. 17. 18. Gods people, Esa. 40. 1. 2. upon unbelievers the wrath of God abideth, Joh. 3. 36.
2. To make out consolation unto them to whom it is not due, is no lesse crime, than to hide it from them, to whom it doth belong, Esa. 5. 20. Jer. 23. 14. Ezek. 13. 10.
3. T. M. His attempt to set forth the death of Christ so, that all might be comforted, meaning all and every one in the world, as appeareth, is a proud attempt to make that straight, which God hath made crooked, and most opposite to the gospell.
4. That doctrine which holds out consolation from the death of Christ to unbelievers crys peace, peace, when God sayes there is no peace.
These things being premised, I shall briefly demonstrate these foure following positions.
1. That the extending of the death of Christ unto an universality § XV in respect of the object, cannot give the least ground of consolation to them, whom God would have to be comforted by the gospel.
2. That the denying of the efficacy of the death of Christ, toward them for whom he dyed, cuts the nerves and sinnews of all strong consolation, even such as is proper to believers to receive, and peculiar to the Gospell to give.
3. That there is nothing in the Doctrine of Redemption of the elect onelyonly, that is yet in the least measure to debarre them, from consolation, to whom comfort is due. § XVI
4. That the Doctrine of the effectuall Redemption of the sheep Generall ransome no ground of consolation.of Christ by the bloud of the Covenant, is the true solid foundation of all durable consolation.
Begin we with the first, that the extending of the death of Christ unto an universality, in respect of the Object, hath nothing in it, as peculiar unto it, that can give the least ground of consolation unto them, whom God would have to be comforted. That Gospel consolation, properly so called, being a fruit of actuall Reconciliation with God, is proper and peculiar onelyonly to believers, I laid downe before, and suppose it to be a truth out of all question and debate. Now that no Consolation can be made out to them as such, from any thing, which is peculiar to the perswasion of a generall ransome, is easily proved by these following reasons.
1. No consolation can arise unto believers, from that, which is no where in the Scripture proposed as a ground, cause, or matter of consolation, as the generall ransome is not: for first, that which hath no being can have no affection nor operation. Secondly, all the foundations and materialls of consolation, are things particular, and peculiar onelyonly to some, as shall bee declared.
2. No consolation can accrew unto Believers, from that which is common unto them, with those, whom, first, God would not have comforted; 2, that shall assuredly perish to eternity; 3, that stand in open Rebellion against Christ, 4, that never heare one word of Gospell or consolation. Now to all these, and such as these, doth the foundation of Consolation, as proposed with, and arising from the general Ransome, equally appertain, with the choisest of beleevers.
3. Let a man try in the time (not of disputation, but) desertion and temptation, what consolation or peace to his soule, hee can obtaine from such a collection as this; Christ dyed for all men, I am a man, therefore Christ dyed for me. Will not his own heart tel him, that notwithstanding all that he is assured of in that conclusion, the wrath of God may abide on him for evermore? doth he not see, that notwithstanding this, the Lord sheweth so little love unto millions of millions of the Sons of men, of whom the former collection (according to the present opinion) is true as well as of himselfe, as that hee doth not once reveale himselfe, or his Sonne unto them? What good will it doe mee to know that Christ dyed for me, if notwithstanding that, I may perish for ever? if you intend me any consolation, from that which is common unto all, you must tell me what it is wch all enjoy, which wil satisfie my desires, which are carryed out after assurance of the love of God in Christ? if you give me no more to comfort mee, than what you give, or might have given to Judas, can you expect I should receive settlement and consolation? truely miserable comforters are you all, Physitians of no value, Jobs visiters, skilfull onelyonly to adde affliction unto the afflicted. But bee of good comfort will Arminians say, Christ is a propitiation for all sinners, and now thou knowest thy selfe so to be. Answ. True: But is Christ a propitiation for all the sinnes of those sinners? If so; how can any of them perish? If not: what good will this doe me, whose sinnes perhaps (as unbeliefe) are such, as for which Christ was not a propitiation? But, exclude not thy selfe, God excludeth none, the love which caused him to send his Sonne was generall towards all: Tell not me of Gods excluding, I have sufficiently excluded my selfe, will he powerfully take me in? hath Christ not onelyonly purchased that I shall be admitted, but procured me ability to enter in his Fathers Armes? Why, he hath opened a doore of Salvation to all: Alas! is it not a vaine endeavour to open a grave, for a dead man to come out? Who lights a Candle for a blinde man to see by? To open a doore for him to come out of Prison, who is blinde and lame and bound, yea dead, is rather to deride his misery, than to procure him liberty: Never tell me that will yeeld me strong consolation, under the enjoyment whereof, the greatest portion of men perish everlastingly.
Secondly, the opinion concerning a generall Ransome, is so Generallfarre from yeelding firme consolation unto Believers from the ransome an enemy to comfort.death of Christ, that it quite overthrowes all the choise ingredients of strong consolation, which flow therehence: and that first, by strange divisions and divulsions, of one thing from another, which ought to bee conjoyned, to make up one certaine Foundation of confidence. Secondly, by denying the efficacy of his death towards them for whom he dyed: both which are necessary attendants of that perswasion.
First, They so divide the impetration of Redemption, and the Application thereof, the first being, in their judgements, the onelyonly proper immediate fruit and effect of the death of Christ, that the one may belong to Millions, who have no share in the other: yea that Redemption may be obtained for all, and yet no one to have it so applyed unto them, as to be saved thereby. Now the first of these, such as it is, an ineffectuall possible Redemption, notwithstanding which, all the Sons of men might perish everlastingly, being the whole object of the death of Christ (as is asserted) seperated and divided from all such Application of Redemption unto any, as might make it profitable and usefull in the least measure, (for they deny this Application to be a fruit of the death of Christ: if it were, why is it not common to all for whom he dyed?) What comfort this can in the least degree afford to any poore soule, will not dive into my apprehension. What shall I doe saith the sinner, the iniquity of my heeles compasseth mee about, I have no rest in my bones, by reason of my sinne; and now whither shall I cause my sorrow to goe? Be of good cheere, Christ dyed for sinners; yea, but shall the fruits of his death bee certainely applyed unto all them for whom he dyed? If not, I may perish for ever. Here let them that can, answer him according to the principles, of universalists, without sending him to his owne strength in believing or that which in the close will be resolved into it, & erit mihi magnus Apollo: and if they send him thither they acknowledge the consolation concerning which they boast, properly to proceed from our selves, and not from the death of Christ.
Secondly, Their seperating between the oblation and intercession of Jesus Christ, makes little for the consolation of believers; yea indeed quite evertsit.
There are amongst others, two eminent places of Scripture wherein the holy Ghost, holdeth forth consolation to believers, against those two generall causes, of all their troubles and sorrows, viz. their afflictions, and their sinnes, the first is, Rom. 8. 32, 33, 34. the 1 Joh. 2. 1, 2. In both which places, the Apostles make the bottome of the consolation which they hold out to believers, in their afflictions and failings, to be that straight bond and inseperable connection, that is between these two, with the identity of their objects, viz. the oblation and Intercession of Jesus Christ. Let the Reader consult both the texts, and he shall finde, that on this, lyes the stresse and herein consists the strength, of the severall proposalls, for the consolation of believers, which in both places, is principally intended; a more direct undertaking for this end and purpose cannot be produced. Now the Authours of universall Redemption, doe all of them divide and seperate these two; they allow of no connection between them, nor dependance of one upon another, further than is effected by the will of man: his oblation they stretch to all, his Intercession to a few onelyonly. Now the death of Christ seperated from his Resurrection and Intercession, being no where proposed as a ground of consolation, yea positively declared to be unsuitable to any such purpose, 1 Cor. 15. 14. certainly they who hold it out as so done, are no friends to christian consolation.
3ly. Their denyall of the procurement of faith, grace, holinesse, the whole intendment of the new covenant, and perseverance therein, by the death and bloodsheeding of Jesus Christ, unto all them or any of them for whom he dyed, doth not appeare to be so suitable an assertion, for to raise consolation from his Crosse, as is vainely pretended. I pray what solid consolation can be drawn from such dry breasts, as from whence none of these things doe flow? That they have not immediate dependance on the death of Christ, according to the perswasion of the assertors of universall grace, hath been before declared, and is by themselves, not onelyonly confessed, but undertaken to be proved. Now where should a soule looke for these things, but in the purchase of Christ? whence should they flow, but from his side? or is there any consolation to be had without them? is not the strongest plea for these things, at the throne of grace, the procurement of the Lord Jesus, what promise is there of any thing without him? are not all the promises of God yea and Amen in him? is there any attainement of these things in our owne strength? is this the consolation you afford us, to send us from free grace, to free will? whether I pray according to the perswasion, should a poore soule goe, that finds himselfe in want of these things? To God who gives all freely: but doth God blesse us with any spirituall blessings, but onelyonly in Jesus Christ? doth he blesse us with any thing in him, but what he hath procured for us? is not all grace as well procured by, as dispensed in a Mediatour? is this a way to comfort a soule, and that from the death of Christ, to let him know that Christ did not procure those things for him, without which, he cannot be comforted? credat Apella: it is then most apparent that the generall Ransome (which is pretended) is so farre from being the bottome of any solid consolation unto them whose due it is, that it is directly distructive of, & diametrily opposed unto, all those wayes whereby the Lord hath declared himself willing that we should receive comfort from the death of his Sonne: drying up the brest from whence, and poysoning the streames whereby it should be convaid unto our soules.
Thirdly, the next things we have to doe, is to manifest that the doctrine of the effectuall Redemption of the elect onelyonly by § XVIII the bloud of Jesus, is not liable to any just exception, as to this particular, or doth any way abridge believers of any part or portion of that consolation which God is willing they should receive. That alone which by the opposers of it with any coulour of reason is objected, (for as for the exclamation of shutting out innumerable soules, from any share in the bloud of Christ seeing confessedly they are Reprobate, unbelievers and persons finally impenitent, wee are not at all moved at) comes to this head.
That there is nothing in the Scripture whereby any man can assure himselfe that Christ dyed for him in particular, unlesse we grant that he dyed for all.
That this is notoriously false, the experience of all believers, who by the grace of God assured their hearts, of their share and interest in Christ, as held out unto them in the promise, without the least thought of universall Redemption, is a sufficient testimony. Secondly, that the assurance arising from a practicall syllogisme, whereof one Proposition is true in the word; and the second by the witnesse of the spirit in the heart, is infallible, hath hitherto been acknowledged by all. Now such assurance may all Believers have, that Christ dyed for them, with an intention and purpose to save their soules. For instance, all Believers may draw out the truth of the Word, and the faith created in their hearts into this conclusion. Christ dyed for all believers, that is all who choose him and rest upon him, as an all-sufficient Saviour: not that he dyed for them as such, but that all such are of those for whom he dyed. He dyed not for Believers, as Believers, though hee dyed for all Believers, but for all the Elect, as Elect, who by the benefit of his death, doe become Believers, and so obtaine assurance that he dyed for them: for such of those that are elected, who are not yet Believers, though Christ dyed for them; yet we deny that they can have any assurance of it, whilst they continue such: you suppose it a foule contradiction, if a man should bee said to have assurance that Christ dyed for him in particular, and yet continue an unbeliever. This first Proposition as in the beginning laid downe, is true in the Word, in innumerable places. Secondly, the heart of a Believer in the witnesse of the Spirit assumes, but I believe in Christ; that is, I choose him for my Saviour, cast and roll my selfe on him alone for salvation, and give up my selfe unto him to be disposed of unto mercy in his owne way. Of the truth of this Proposition in the heart of a Believer, and the infallibility of it, there are also many testimonies in the Word, as is known to all: from whence the conclusion is; therefore the Lord Jesus Christ dyed for mee in particular, with an intention and purpose to save me. This is such a collection as all Believers, and none but Believers, can justly make; so that it is peculiar to them alone: and unto those onelyonly is this Treasure of Consolation to bee imported. The sufficiency of the death of Christ, for the saving of every one without exception, that comes unto him, is enough to fill all the invitations and intreaties of the Gospell, unto sinners to induce them to believe: which when by the grace of Christ they doe, closing with the promise, and fore-mentioned infallible assurance, of the intention and purpose of Christ, to redeeme them by his death, Mat. 1. 21. is made knowne unto them. Now whether this bee not a better bottome and foundation for a man to assure his soule unto rest and peace upon, than that reasoning which our opposers in this businesse, must suitable to their owne principles, lay as a common stone, viz. Christ dyed for all men, I am a man, therefore Christ dyed for me; let any man judge, especially considering, that indeed the first Proposition is absolutely false, and the conclusion if it could bee true, yet according to their perswasion, can be no more ground of consolation than Adams fall. All this is spoken, not as though either one opinion or other were able of it selfe to give consolation, which God alone for the soveraignty of his free grace can and doth create; but only to shew what principles are suitable to the meanes whereby he worketh on and towards his elect.
Fourthly, the drawing of Gospell-consolation from the § XIX Death of Christ, as held out to bee effectuall towards the Elect Conclusion.onelyonly, for whom alone he dyed, should close up our discourse: But considering first, how abundantly this hath been done by divers eminent and faithfull Labourers, in the Vineyard of the Lord already. Secondly, how it is the dayly taske of the Preachers of the Gospell to make it out to the people of God. Thirdly, how it would carry me out besides my purpose, to speake of things in a practicall so aterologicall way, having designed this Discourse to bee purely Polemicall: and fourthly, that such things are no more expected nor welcome, to wise and learned men, in controversies of this nature, than knotty crabbed Scholasticall Objections, in popular Sermons, and doctrinall Discourses, intended meerely for edification, I shall not proceede therein. OnelyOnly for a close, I desire the Reader to peruse that one place, Romans 8. Verse 32, 33, 34. and I make no doubt but that hee will, if not infected with the Leaven of the error opposed, conclude with mee, that, if there bee any Comfort, any Consolation, any Assurance, any Rest, any Peace, any Joy, any Refreshment, any Exaltation of Spirit to bee obtained here below, it is all to be had in the bloud of Jesus, long since shed, and his Intercession still continued, as both united, and appropriated to the Elect of God, by the precious effects, and fruits of them both, drawne to believe, and preserved in believing, to the obtaining of an immortall Crowne of Glory that shall not fade away.
foreign.