The Death of Death in the Death of Christ, Book 4 · Chapter 4
CHAP. IV.
Answer to the second generall Argument for the universality of Redemption.
THe second Argument wherwith our adversaties make no lesse § I flourish than with the former, is raised from those places of The second generall Argument proposed,Scripture, where there is mention made of all men, and every man in the businesse of Redemption. With those bare & naked words, attended with swelling vaine expressions of their owne, they commonly rather proclaime a victory, than study how to prevaile. Their Argument needs not to be drawne to any head or forme, seeing they pretend to plead from expresse words of Scripture: wherefore we shall onelyonly consider the severall places by them in this kind usually produced, with such inforcements of their sense from them, as by the ablest of that perswasion have been used. The chief places insisted on are, 1 Tim. 2. ver. 4, 5, 6, 2 Pet. 3. 9. § II Heb. 2. 9. 2 Cor. 5. 14, 15. 1 Cor. 15. 22. Rom. 5. 18.Considered in the texts urged, whereof the first is,
For the use and signification of the word all in Scripture, so much hath been said already by many, that it were needlesse for me to insist upon it. Something also to this purpose, hath been spoken before: and that abundantly sufficient to manifest, that no strength of Argument can be taken from the word it selfe, wherefore I shall apply my selfe onelyonly to the examination of the particular places urged, and the objections from them raised.
The first and chief place is, 1 Tim. 2. 4. 6. God will have all men to be saved and come to the knowledge of the truth, Christ gave himselfe a ransome for all to be testified in due time, hence they draw this Argument. 1 Tim. 2. 4. 6.Rom. acla. synod.
If God will have all men to be saved, than Christ dyed for all; but God will have all men to be saved, and come to the knowledg of the truth: therefore Christ dyed for all men.
Answ. The whole strength of this Argument, lies in the ambiguity of the word All: which being of various significations, and to be interpreted suiteably to the matter in hand, and the things and persons, whereof it is spoken, the whole may be granted, or severall propositions denyed, according as the acceptation of the word is enforced on us. That all, or all men, doe not alwayes comprehend, all and every man that were, are or shall be, may be made apparent by neere five hundred instances from the Scripture. Taking then All and All men, distributively for some of all sorts, we grant the whole; taking them collectively for all, of all sorts, we we deny the minor; viz. that God will have them all to be saved. To make our deniall of this, appeare to be an evident truth, and agreable to the mind of the holy Ghost in this place, two things must be considered: 1. What is that will of God, here mentioned, whereby he willeth all to be saved. 2. Who are the all, of whom the Apostle is this place treating.
The will of God is usually distinguished into his will intending, & his will commanding or rather that word is used in reference unto § III God, in this two fold notion: 1. For his purpose, what he will The different acceptations of the will of God,doe, 2. For his approbation of what we doe, with his command thereof. Let now our opposers take their option, in whether signification the will of God, shall be here understood, or how he willeth the salvation of all: if they say he doth it, voluntate signi, with his will commanding, requiring, approving, then the sense of the words is this: God commandeth all men, to use the meanes whereby they may obtaine the end, or salvation, the performance whereof is acceptable to God, in any or all, and so it is the same with that of the Apostle in another place, God commandeth all men every where to repent. Now if this be the way whereby God willeth the salvation of all, here mentioned, then certainely those all can possibly be no more, than to whom he granteth and revealeth the meanes of grace: which are indeed a great many, but yet not the one hundereth part of the posterity of Adam. Besides, taking Gods willing the salvation of men in this sense, wee deny the sequele of the first proposition, viz. that Christ dyed for as many, as God thus willeth should be saved. The foundation of Gods command unto men, to use the meanes granted them, is not Christs dying for them in particular, but the connexion which himselfe by his Decree hath firmed, betweene these two things, faith and salvation. The death of Christ being abundantly sufficient, for the holding out of that connexion unto all, there being enough in it to save all believers.
Secondly, if the will of God, be taken for his efficacious will' the will of his purpose and good pleasure, (as truely to mee it seemes exceedingly evident, that, that is here intended, because the will of God is made the ground and bottome of our supplications; as if in these our prayers, we should say onelyonly, thy will bee done, which is to have them all to be saved. Now we have a promise to receive of God, whatsoever wee aske according to his will, 1 John 4. 22. and 5. 14. and therefore this will of God, which is here proposed, as the ground of our prayers, must needs be his effectuall or rather efficacious will, which is alwayes accomplished.) If it be (I say) thus taken, then certainely it must be fulfilled, and all those saved, whom he would have saved. For whatsoever God can doe, and will doe, that shall certainely come to passe, and be effected. That God can save all, (not considering his Decree) none doubts; and that he will save all it is here affirmed: therefore if these all here, be all and every one, all and every one shall certainely be saved. Let us eate and drinke for to morrow wee shall dye: who hath resisted Gods will? Rom. 9. Hee doth whatsoever he pleaseth in heaven and earth, Psalme 115. He doth according to his will, in the host of heaven, and among the inhabiters of the earth, Dan. 4. 35: If All then here be to be understood of all men universally; one of these two things must of necessity follow; either that God faileth of his purpose and intention, or else that all men universally shall be saved: which pus us upon the second thing, considerable in the words, viz. who are meant by all men, in this place.
By all men, the Apostle here intendeth all sorts of men, indefinitely § V living under the Gospel, or in these latter times under the And meaning of the expression, All men.enlarged dispensation of the means of grace. That men of these times onelyonly, are intended, is the acknowledgement of Arminius himself, treating with Perkins about this place. The scope of the Apostle, treating of the amplitude, enlargement, and extent of grace, in the outward administration thereof under the Gospell, will not suffer it to be denyed. This he layes downe as a foundation of our praying for all, because the meanes of grace, and the habitation of the Church, is now no longer confined, to the narrow bounds of one Nation; but promiscuously, and indefinitely extended unto all people, tongues, and languages, and to all sorts of men amongst them, high and low, rich and poore, one with another. We say then that by the words, all men, are here intended, onelyonly of all sorts of men, suitable to the purpose of the Apostle, which was to shew, that all externall difference between the sonnes of men is now taken away; which ex abundanti we further confirme by these following Reasons:
First, The word all, being in the Scripture most commonly used in this sense, (that is for many of all sorts) and there being nothing in the subject matter, of which it is here affirmed, that should in the least measure impell to another acceptation of the word, especially for an universall collection of every individuall, we hold it safe to cleave to the most usuall sense and meaning of it. Thus our Saviour is said to cure all diseases, and the Pharisies to tithe foreign, Luke 11.
Secondly, Paui himselfe, plainely leadeth us to this Interpretation of it: for after he hath enjoyned us to pray for all, because the Lord will have all to be saved, he expressely intimates that by all men, he understandeth men of all sorts, ranks, conditions, and orders, by distributing those all into severall kiuds, expressely mentioning some of them, as Kings and all in authority. Not unlike that expression we have Jerem. 29. 31. Nebuchadnezzar carried away all the people captive, to Babylon, Jeremiah the King and the Queen, and the Eunuchs, the Princes of Judah and Jerusalem, the Carpenters and the Smiths. Where all the people, is interpreted to be some of all sorts, by a distribution of them, into the severall orders, causes and conditions whereof they were. No otherwise doth the Apostle interpret, the all m…n, by him mentioned, in giving us the names of some of those orders and conditions whom he intendeth. Pray for all men (saith he) that is all sorts of men, as Magistrates, all that are in authority, the time being now come, wherein, without such distinctions as formerly have beene observed, the Lord will save some of all sorts and Nations.
Thirdly, we are bound to pray for all, whom God would have to be saved. Now we ought not to pray for all and every one, as knowing that some are Reprobates, and sinne unto death; concerning whom, wee have an expresse Caution not to pray for them.
Fourthly, All shall be saved whom God will have to bee saved; this we dare not deny; for who hath resisted his will? seeing then it is most certaine, that all shall not be saved, (for some shall stand on the left hand) it cannot be, that the universality of men should be intended in this place.
Fiftly, God would have no more to bee saved, than hee would have come to the knowledge of the truth. These two things are of equal latitude, and conjoyned in the Text. But it is not the will of the Lord, that all and every one, in all ages should come to the knowledge of the truth. Of old, Hee shewed his word unto Jacob, his statutes and his lawes unto Israel; Hee dealt not so with any Nation, and for his judgements they knew them not, Psalme 147. 19, 20. If hee would have had them all come to the knowledge of the the truth, why did he shew his word to some, and not to others, without which they could not attaine thereunto? He suffered the Gentiles, in former ages, to walke in their owne wayes, and winked at the time of their ignorance; Acts 17. 30. Hiding the mystery of salvation from those former ages; Col. 1. 26. continuing the same dispensation, even untill this day, in respect of some, and that because, so it seemeth good in his sight, Matth. 11, 25, 26. It is then evident, that God doth not will, that all and every one in the world, of all ages and times, should come to the knowledge of the truth, but onelyonly all sorts of men without difference, and therefore they onelyonly are here intended.
These, and the like reasons, which compell us to understand by § VI all men, verse 4. whom God would have to bee saved, men of all sorts, doe also prevaile, for the same acceptation of the word all, verse 6. where Christ is said to give himselfe a ransome for all. Whereunto you may also adde all those, whereby wee before declared, that it was of absolute necessity, and just equity, that all they for whom a ransome was paid, should have a part and portion in that ransome, and, if that be accepted as sufficient, be set at liberty: paying and accepting of a ransome intimate a commutation and setting free, of all them, for whom the ransome is paid and accepted. By all then, can none be understood but the Redeemed, Ransomed ones of Jesus Christ, such as for him and by vertue of the price of his bloud, are vindicated into the glorious liberty of the Children of God: which as some of all sorts are expressely said to bee, Revel. 5. 9: (which place is interpretative of this) so, that all in the world universally are so, is confessedly false.
Having thus made evident the meaning of the words, our Answer to the Objection (whose strength is a meere falacy from the § VII ambiguous sense of the word all) is easie and facile: for if by all The Objection dissolved and removed.men, you meane the all in the Text, that is, all sorts of men, wee grant the whole. viz. that Christ dyed for all; but if by all men, you meane all universally, we absolutely deny the minor or Assumption; having sufficiently proved that there is no such all in the Text.
The inforcing of an Objection from this place, T. M. in his universality of Grace, makes the subject of one whole Chapter; it is also one of the two places which hee layes for the bottome and foundation of the whole building, and whereunto at a dead lift he alwayes retires. Wherefore I thought to have considered that Chapter of his at large; but upon second considerations, have laid aside that resolution, and that for three reasons:
First, because I desired not actum agere, to doe that which hath already been done, especially the thing it selfe being such, as scarce deserveth to be medled with at all. Now much about the time, that I was proceeding in this particular, the learned Worke of Master Rutherford, about the death of Christ, and the drawing of sinners thereby, came to my hand; wherein he hath fully answered that Chapter of Master M. his Book, whither I remit the Reader.
Secondly, I finde that hee hath not once attempted to meddle with any of those Reasons and Arguments, whereby wee confirme our Answer to the Objection from the place, and prove undenyably that by all men, is meant onelyonly men of all sorts.
Thirdly, because, setting aside those bare naked assertions of his own, whereby he seeks to strengthen his Argument from, & interpretation of this place, the residue wherewith hee flourisheth, is a poore fallacy running through the whole. The strength of all his Argumentations, consisting in this, that, by all we are to pray for, are not meant onelyonly all who are (at present) Believers; which as no man in his right wits will affirme; so he that will conclude from thence, that because they are not onelyonly all present believers, therefore they are all the individualls of man-kinde, is not to be esteemed very sober. Proceede wee then to the next place urged for the Generall Ransome from the word All; which is:
2 Pet. 3. 9. The Lord is long-suffering to us-ward, not willing that § VIII any should perish, but that all should come to Repentance. The will of Of 2 Pet. 3. 9. And the odjection fromthēce.God (say some) for the salvation of all, is here set downe both negatively, that he would not have any perish; and positively, that hee would have all come to repentance. Now seeing there is no comming to repentance, nor escaping destruction, but onelyonly by the bloud of Christ, it is manifest, that that bloud was shed for all.
Answ. Many words need not be spent in Answer to this Objection, § IX wrested from the misunderstanding, and palpable corrupting of the sense of these words of the Apostle. That indefinite and generall expressions, are to bee interpreted in an answerable proportion to the things, whereof they are affirmed, is a rule in the opening of the Scripture. See then of whom the Apostle is here speaking. The Lord (saith he) is long-suffering to us-ward, not willing that any should perish. Will not common sense teach us, that [us] is to bee repeated in both the following Clauses, to make them up compleat and full? viz. Not willing that any of us should perish, but that all of us should come to Repentance? Now who are these of whom the Apostle speakes, to whom he writes? such as had received great and precious promises, Chapt. 1. 4. whom hee calls Brethren, Chapt. 3. 1. whom he opposeth to the scoffers of the last dayes, verse 3. to whom the Lord hath respect in the disposall of these dayes, who are said to be elect, Matth. 24. Now truely to argue, that, because God would have none of those to perish, but all of them to come to repentance, therefore he hath the same will and minde, towards all, and every one in the world, (even those to whom he never makes knowne his will, nor ever calls to repentance, if never once heare of his way of salvation) comes not much short of extreame madnesse and folly. Neither is it of any weight to the contrary, that they were not all Elect to whom Peter wrote: for in the judgement of Charity hee esteemed them so; desiring them, to give all diligence to make their calling and election sure, Chap. 1. 10. even as hee expressely calleth those to whom he wrote his former Epistle, Elect, Chapt. 1. 2. and chosen Generation, as well as a purchased people, Chapt. 2. 9. I shall not need adde any thing concerning the contradictions, and inextricable difficulties, wherewith the opposite interpretation is accompanyed: (as, that God should will such to come to Repentance, as he cuts off in their infancy out of the Covenant, such, as he hateth from eternity, from whom he hideth the meanes of grace, to whom he will not give repentance, and yet knoweth that it is utterly impossible they should have it, without his bestowing) The Text is cleare, that it is all, and onelyonly the Elect whom he would not have to perish. A place supposed parallell to this we have in Ezekiel 18. which shall be afterwards considered: the next is:
Hebr. 2. 9. That he by the grace of God, should taste death for every man. § X
Ans. That foreign, for every one, is here used for foreign, Heb. 2. 9. considered.for all by an Enallage of the number, is by all acknowledged. The The whole question is, who these all are, whether all men universally, or onelyonly all those of whom the Apostle there treateth. That this expression every man, is commonly in the Scripture used to signifie men under some restriction, cannot be denyed. So in that of the Apostle, warning every man, and teaching every man, Col. 1. 28. That is, all those to whom he preached the Gospell, of whom he is there speaking. The manifestation of the Spirit is given to every man to profit withall, 1 Cor. 12. 7. viz. to all, and every one of those, who were endued with the gifts there mentioned, whether in the Church at Corinth, or else where. The present place I have frequently met withall, produced in the behalfe of universall Redemption; but never once had the happinesse to find any endeavour from the Text, or any other way, that all here is to be taken for all and every one, although they cannot but know, that the usuall acceptation of the word, is against their purpose. Mr. M. spends a whole chapter about this place, which I seriously considered, to see if I could picke out any thing, which might seeme in the least measure to tend that way. viz. to the proving that all and every one, are in that place by the Apostle intended but concerning any such indeavour you have deep silence: so that with abundance of smooth words he doth nothing in that chap. but humbly and heartily begge the thing in question: unto which his petition though he be exceeding earnest, we cannot consent, and that because of these following reasons.
First, To taste death, being to drinke up the cup due to sinners, certainely for whomsoever our Saviour did taste of it, he left not one drop for them to drinke after him: he tasted, or underwent death in their stead, that the cup might passe from them, which passed not from him. Now the cup of death, passeth onelyonly from the elect, from believers, for whomsoever our Saviour tasted death, he swallowed it up into victory.
Secondly, We see an evident appearing cause, that should move the Apostle, here to call those for whom Christ dyed All, viz. because he wrote to the Hebrews who were deeply tainted with an erroneous perswasion, that all the benifits purchased by the Messia, belonged alone to men of their nation, excluding all others: to root out which pernitious opinion it behoved the Apostle to mention the extent of free grace under the Gospell, and to hold out an universality of Gods elect throughout the world.
Thirdly, The present description of the All; for whom Christ tasted death by the grace of God, wil not suit to all & every one, or any but only the elect of God, for v. 10. they are called, many Sonnes to be brought to glory, v. 11. those that are sanctified, his brethren the children that God gave him. v. 13. those that are delivered from the bondage of death, v. 15. none of which can be affirmed of them, who are borne, live and dye the children of the wicked one. Christ is not a Captaine of salvation, as he is here styled, to any but those that obey him, Heb. 5. 9. Righteousnesse coming by him, unto all, and upon all that believe, Rom. …. 22. for these and the like reasons, we cannot be induced to hearken to our adversaryes petition, being fully perswaded that by every one here, is meant all and onelyonly Gods elect, in whose stead Christ, by the grace of God, tasted death.
Another place is 2 Cor. 5. 14, 15. for the love of Christ constraineth us, because we thus judge, that if one dyed for all, then were all dead, § XI 2 Cor. 5. 14, 15. Considered with the objections thence,and that he dyed for all, that they which live, should not henceforth live unto themselves, but to him that dyed for them. Here say they v. 14. you have two alls, which must be both of an equall extent: if All were dead, then Christ dyed for All: that is for as many as were dead: againe, he dyed for all, that must live unto him; but that is the duty of every one in the world, and therefore he dyed for them all. Further, that All are all individualls is cleare from v. 10. where they are affirmed, to be all that must appeare before the judgement seat of Christ, from which appearance, not any shall be exempted.
Answ. 1. Taking the words as to this particular in the sense of some of our adversaryes, yet, it doth not appeare from the texture § XII of the Apostles arguing, that the two alls of v. 14. are of equall Which are answered, and,extent, he doth not say, that Christ dyed for all that were dead, but onelyonly, that all were dead which Christ dyed for: which proves no more but this, that all they whom Christ dyed for, were dead, with that kind of death, of which he speakes. The extent of the words, is to be taken from the first all, and not the latter. The Apostle affirmes, so many to be dead, as Christ dyed for, not that Christ dyed for so many as were dead. This the words plainly teach us, if he dyed for all: then were all dead: that is, all he dyed for, so that the All that were dead, can give no light to the extent of the all that Christ dyed for, being meerely regulated by this. 2ly. That all and every one, are morally bound to live unto Christ, virtute praecepti, we deny; onelyonly they, are bound to live to him, to whom he is revealed; indeed onelyonly they who live by him; that have a spirituall life, in and with him; all others are under previous obligations. 3ly. It is true, all & every one must appeare before the judgement seat of Christ: he is ordained to be Judge of the world: but that they are intented. v. 10. of this chapter is not true. The Apostle speakes of us all, all believers, especially all Preachers of the Gospel, neither of which, all men are: notwithstanding then any thing that hath been said, it no way appeares, that by All here, is meant any, but the elect of God, al believers: and that they only are intended, I prove by these following reasons drawne from the Text.
First, The resurrection of Christ, is here conjoyned with § XIV his death, he dyed for them and rose againe. Now for whomsoever The text cleared.Christ riseth, he riseth for their justification, Ro. 4. last. & they must be justified, Rom. 8. 34. yea our adversaryes themselves have alwayes confessed, that the fruits of the Resurrection of Christ, are peculiar to believers.
Secondly, He speakes onelyonly of those, who by vertue of the death of Christ, live unto him, v. 15. Who are new creatures, v. 17. To whom the Lord imputeth not their trespasses, v. 19. Who become the Righteousnesse of God in Christ, v. 21. which are onelyonly believers. All doe not attaine hereunto.
Thirdly, The article foreign joyned with foreign, evidently restraineth that all; to all of some sort, then were they all (or rather all these) dead: these all: what all? even all these believers of whom he treats, as above.
Fourthly, All those of whom the Apostle treats, are proved to be dead, because Christ dyed for them: if one dyed for all, than were all dead. What death is it, which here is spoken of? not a death naturall, but spirituall; and of death, which comes under that name, not that which is in sinne, but that which is unto sinne: for first, The greatest Champions of the Arminian cause, as Vorstius, and Grotius, (on the place) convinced by the evidence of truth, acknowledge, that it is a death unto sinne, by vertue of the death of Christ, that is here spoken of, and accordingly held out that for the sense of the place. 2ly. It is apparent from the text; the intention of the Apostle being to prove, that those, for whom Christ dyed, are so dead to sinne, that henceforth they should live no more thereunto, but to him that dyed for them. The subject he hath in hand is the same with that he handleth more at large, Rom. 6. 5. where, we are said to be dead unto finne, by being planted together in the likenesse of the death of Christ; from whence, there, as here, he presseth them to newnesse of life. These words then, if Christ dyed for all, then were all dead; are concerning the death of them unto sinne for whom Christ dyed, at least of those concerning whom he there speaketh: and what is this to the generall ransome?
Fifthly, The Apostle speakes of the death of Christ in respect of application; The effectualnesse thereof towards those for whom he dyed, to cause them to live unto him, is insisted on. That Christ dyed for all in respect of application, hath not yet by any been affirmed. Then must we live unto him, yea live with him for evermore, if there be any vertue or efficacy in his applied oblation for that end. In summe here is no mention of Christs dying for any, but those that are dead to sinne and live to him.
A fifth place urged to prove universall Redemption from the § XIV word All, is 1 Cor. 15. 22. for as in Adam all men dye so in Christ 1 Cor. 15. 22. openedshall all be made alive.
Answ. There being another place, hereafter to be considered, wherein the whole strength of the Argument, usually drawn from these words, is contained, I shall not need to speake much to this, neither will I at all turne from the common exposition of the place. Those, concerning whom Paul speaketh in this chap. are in this verse called All: those are they, who are implanted into Christ, joyned to him, as the members to the head, receiving a glorious Resurrection by vertue of his: thus are they by the Apostle described. That Paul in this whole chap. discourseth of the Resurrection of believers, is manifest from the arguments, which he bringeth to confirme it, being such as are of force onelyonly with believers: taken they are from the resurrection of Christ, the hope, faith, customes, and expected rewards of Christians: All which; as they are of unconquerable power, to confirme and establish believers in the faith of the Resurrection, so they would have been, all and every one of them, exceedingly ridiculous, had they been held out to the men of the world, to prove the resurrection of the dead in generall. Further, the very word foreign, denotes, such a living againe as is to a good life and glory, a blessed Resurrection, and not the quickning of them who are raised to a second death. The Sonne is said foreign John 5. 21. to quicken and make alive (not all but) whom he will; so he useth the word againe, chap. 6. 63. it is the spirit foreign that (thus) maketh alive, in like manner, Rom 4. 7. and not any where is it used to shew forth, that common resurrection which al shall have at the last day. All then, who by vertue of the resurrection of Christ that shall be made alive: are all those who are partakers of the nature of Christ, who v. 23. are expresly called, those that are Christs: and of whom, v. 20. Christ is said to be the first fruits, and certainely Christ is not the first-fruits of the damned: yea though it be true, that all, and every one dyed in Adam, yet that it is here asserted, (the Apostle speaking of none but believers) is not true: and yet, if it were so to be taken here, it could not prove the thing intented, because of the expresse limitation of the sense, in the clause following. Lastly granting all that can be desired, viz. the universality of the word all in both places, yet I am no way able to discerne a medium, that may serve for an argument, to prove the generall ransome.
Rom. 5. 18. is the last place urged in this kind, and by some § XV most insisted on. As by the offence of one, judgement came upon all men Ro. 5. 18. cleared.unto condemnation, even so by the Righteousnesse of one, the free-gift came upon all men to justification of life. It might suffice as briefly to declare, that by all men in the latter place, can none be understood, but those, whom the free-gift actually comes unto justification of life: who are said v. 17, to recieve abundance of grace, and the free-gift of Righteousnesse, and so to raigne in one by Christ, and by his obedience to be made Righteous, v. 19. which certainly, if any thing be true and certaine in the truth of God, all are not: some believe not, all men have not faith: on some the wrath of God abideth. John. 3. 36. upon whom surely grace doth not raine through righteousnesse to eternall life, by Jesus Christ, as it doth upon all those, on whom the free gift comes to justification, v. 27. we might I say thus answer onelyonly, but seeing some contrary to the cleare manifest intention of the Apostle, comparing Adam and Christ, in the efficacy of the sinne of the one unto condemnation, and of the righteousnesse of the other unto justification and life, in respect of those who are the naturall seed of the one by propagation, and the spirituall seed of the other, by regeneration, have laboured to rest this place, to the maintenance of the errour we oppose, with more than ordinary indeavours, and confidence of successe, it may not be unnecessary to consider what is brought by them to this end and purpose.
Verse 14, Adam is call foreign the type and figure of him that was for to come: not that he was an instituted type, ordained for § XVI that onelyonly end and purpose, but onelyonly, that in what he was, explained and,and what he did, with what followed thereupon, there was a resemblance between him and Jesus Christ. Hence by him, and what he did, by reason of the resemblance, many things by way of opposition, concerning the obedience of Christ, and the efficacy of his death, may be well represented. That which the Apostle here prosecuteth this resemblance in, (with the shewing of many diversities, in all which he exalteth Christ above his type) is this, that an alike, though not an equal efficacy (for there is more merit and efficacy required to save one, than to lose 10000) of the demerit, sin, disobedience, guilt, transgression of the one, to condemn, orbring the guilt of condemnation upon all them, in whose room he was a publick person (being the head & natural fountain of them all, they all being wrapped up in the same condition with him by divine Institution, and the righteousnesse, obedience, and death of the other; for the absolution, justification, and salvation of all them to whom he was a spirituall head, by divine Institution, and in whose room he was a publick person) is by him in divers particulars asserted. That these last were all, and every one of the first, there is not the least mention. The comparison is solely to be considered intensively, in respect of efficacy, not extensively in respect of object: though the all of Adam be called his many, and the many of Christ be called his all, as indeed they are, even all the seed which is given unto him.
T. M. in his universality of free grace, chap. 8. p. 41. layes down this comparison instituted by the Apostle, between Adam and § XVII Christ, as one of the maine foundations of his universall Redemption; Vindicated.and this (after some strange mixtures of truth and errors promised, which, to avoid tediousnesse, we let passe) he affirmeth to consist in foure things.
First, That Adam in his first sinne and transgression was a publicke person in the roome and place of all mankinde, by vertue of the Covenant between God and him; so that what ever hee did therein, all were alike sharers with him: so also was Christ a publick person in his obedience and death, in the roome and place of all mankinde, represented by him, even every one of the posterity of Adam.
Ans. To that which concerneth Adam, we grant he was a publick person in respect of all his, that were to proceed from him, by naturall propagation. That Christ also was a publike person in the roome of his, and herein prefigured by Adam. But that Christ in his obedience, death and sacrifice was a publick person, and stood in the roome and stead of all and every one in the world, of all ages and times, that is not onelyonly of his elect, and those who were given unto him of God, but also of reprobate persons hated of God from eternity, of those whom he never knew, conconcerning whom in the dayes of his flesh, he thanked his Father that he had hid from them the mysteries of salvation, whom hee refused to pray for, who were the greatest part of them already damned in hell, and irrevocably gone beyond the limits of Redemption, before he actually yeelded any obedience, is to us such a monstrous assertion, as cannot once be apprehended or thought on without horrour or detestation: that any should perish in whose roome or stead, the Sonne of God appeared before his Father with his perfect obedience, that any of those for whom he is a Mediator, and Advocate, to whom hee is a King, Priest, and Prophet (for all these he is as he was a publick person, a sponser, a surety and undertaker for them) should bee taken from him, plucked out of his armes, his satisfaction and advocation in their behalfe being refused, I suppose is a Doctrine that will scarce bee owned among those, who strive to preserve the witnesse and testimony of the Lord Jesus. But let us a little consider the Reasons whereby Master More undertakes to maintaine this strange Assertion, which as farre as I can gather are these, page 44.
First, He stood not in the roome onelyonly of the Elect, because Adam lost § XVIII not election, being not entrusted with it, Secondly, If hee stood not Reply 1 in the roome of all, then he had come short of his figure. Thirdly, It is said hee was to restore all men lost by Adam, Hebr. 2. 9. Fourthly, He tooke flesh, was subjected to mortality, became under the Law, and bare the sinnes of mankinde. Fiftly, Hee did it in the roome of all mankinde, once given unto him, Rom. 14. 9. Phil. 2. 8. 11. Sixtly, Because he is called the last Adam. And seventhly, is said to bee a publicke person in the roome of all, ever since the first Adam. 1. Cor. 15. 45. 47. 1 Tim. 2. 5. Rom. 5.
Answ. Never surely was a rotten conclusion, bottomed upon Removed.more loose and tottering principles, nor the word of God more boldly corrupted for the maintenance of any errour, since the name of Christian was knowne; a man would thinke it quite lost, but that it is so very easie a labour, to remove such Hay and Stubble. I answer them to the first, That though Adam lost not Election; and the eternall decrees of the Almighty are not committed to the keeping of the sonnes of men, yet in him all the Elect were lost, whom Christ came to seek, whom he found, in whose roome he was a publick person. To the second, Christ is no where compared to Adam, in respect of the extent of the object of his death, but onelyonly of the efficacy of his obedience. Thirdly, the third is a false Assertion; see our foregoing consideration of Heb. 2. 9. Fourthly, for his taking of flesh, &c. it was necessary he should do all this for the saving of his Elect; he took flesh and bloud because the children were partakers of the same. Fiftly, no such thing is once affirmed in the whole Book of God, that all the sonnes of men were given unto Christ to redeem, so that he should be a publick person in their room: nay himself plainly affirms the contrary, John 17. 6. 9. Some onelyonly are given him out of the world, and those he saved, not one of them perisheth: the places urged hold no such thing, nor any thing like it, they will also afterwards come under further consideration. Sixtly, hee is called the last Adam in respect of the efficacy of his death, unto the justification of the seed promised and given unto him, as the sinne of the first Adam, was effectuall to bring the guilt of condemnation on the seed propagated from him; which proves not at all that he stood in the room of all those to whom his death was never knowne, nor any wayes profitable. Seventhly, that he was a publick person is confest; that he was so in the room of all, is not proved, neither by what hath beene already said, nor by the texts, that there follow, alledged, all which have been considered: This being all that is produced by Master More to justifie his Assertion, it may be an instance what weighty inferences, he usually asserts from such weake and invalid premises; wee cannot also but take notice, by the way, of one or two strange passages, which he inserts into this Discourse: whereof the first is, that Christ by his death brought all men out of that death whereinto they were fallen by Adam; now the death whereinto all fell in Adam being a a death in sinne, Ephes. 2. 1, 2, 3. and the guilt of condemnation thereupon; if Christ freed all from this death, then must all and every one be made alive with life spirituall, which onelyonly is to be had and obtained by Jesus Christ: which whether that bee so or not, whether to live by Christ be not the peculiar priviledge of Believers, the Gospel hath already declared, and God wil one day determine. Another strange Assertion is, his affirming the end of the Death of Christ, to be his presenting himself alive and just before his Father: as though it were the ultimate thing by him intended; the Holy Ghost expressely affirming, that he loved his Church, and gave himselfe for it, that he might present it a glorious Church unto himselfe. Ephes. 5. 25, 26, 27.
The following paralells, which hee instituted betweene Adam § XIX and Christ have nothing of proof in them to the busines in hand, With a further discovery of errors.viz. that Christ was a publick person standing in his obedience in the roome of all and every one that were concerned in the disobedience of Adam: there is, I say, nothing at all of proofe in them, being a confused medley of some truths, and divers unsavorie Heresies. I shall onelyonly give the Reader a taste of some of them, whereby he may judge of the rest, not troubling my selfe or others with the transcribing and reading of such empty vanities, as no way relate to the businesse in hand.
First then, in the second part of his paralell, he affirmes, that when Christ finished his obedience in dying and rising, and offering himselfe a sacrifice, and making satisfaction, it was by vertue of the account of God in Christ, and for Christ, with God, (that is accepted with God for Christs sake) the death, resurrection, the sacrifice, and satisfaction, and the redemption of all; that is, all and every one: and therein he compares Christ to Adam in the performance of the businesse by him undertaken. Now, but that I cannot but with trembling consider what the Apostle affirmes, 2 Thes. 2. 11, 12. I should be exceedingly amazed, that any man in the world should be so farre forsaken of sense, reason, faith, and all reverence of God and man, as to publish, maintain, and seek to propagate such abominable, blasphemous, sencelesse, contradictious errours. That the death of Christ should be accepted of, and accounted before God, as the death of all; and yet the greatest part of these all, bee adjudged to eternall death in their owne persons by the same righteous God: that all and every one should arise in and with Jesus Christ, and yet most of them continue dead in their sinnes, and dye for sinne eternally, that satisfaction should be made and accepted for them, who are never spared, nor shall be, one farthing of their debt, that attonement should be made by Sacrifices, for such as ever lye undelivered under Wrath: that all the Reprobates, Caine, Pharoah, Ahab, and the rest, who were actually damned in hell, and under death and torments, then, when Christ dyed, suffered, made satisfaction, and rose againe, should be esteemed with God, to have dyed, suffered, made satisfaction and risen againe with Christ: that I say such senselesse contradictions, horrid errours, and abominable Assertions, should be thus nakedly thrust upon Christians, without the least colour, pretence, or shew of proof, but the naked authority of him who hath already embraced such things as these, were enough to make any man admire, and be amazed; but that wee know the judgements of God are oft-times hid, and farre above out of our sights.
Secondly, in the third of his parallels, he goeth one step higher, comparing Christ with Adam in respect of the efficacy, effect, § XX and fruit of his obedience: he affirms that as by the sinne of Adam, all his posterity were deprived of life, and fell under sinne and death, whence judgement and condemnation passed upon all, though this be done secretly and invisibly, and in some sort inexpressibly (what he meanes by secretly and invisibly, well I know not; surely he doth not suppose that these things might possibly be made the objects of our senses) and for unexpressibly, how that is, let Romans 5. 12. with other places, where all this and more is clearely, plainely, and fully expressed, be Judge whether it bee so or no) So saith hee by the efficacy of the obedience of Christ, all men without exception are redeemed, restored, made righteous, justified freely by the grace of Christ, through the redemption that is in Jesus Christ, the righteousnesse that is by the faith of Jesus Christ, being unto all, Rom. 3. 22. (where the Imposter wickedly corrupteth the word of God, like the devill, Matth. 4. by cutting off the following words, and upon all that believe, both alls answering to believers.) What remaines now but that all also should be saved? the Holy Ghost expressely affirming, that those whom God justifieth, he also glorifieth, Rom. 8. 30. Solvite mortales animas, curis…ue levate. Such Assertions as these, without all colour of proof, doth this Author labour to obtrude upon us. Now that men should bee restored, and yet continue lost: that they should be made righteous, and yet remaine detestably wicked, and wholly abominable: that they should be justifified, freely by the grace of God, and alwayes lye under the condemning sentence of the Law of God: that the righteousnesse of God by the faith of Jesus Christ should be upon all unbelievers, are not onelyonly things exceedingly opposite to the Gospell of Jesus Christ; but so absolutely at variance and distance one with another, that the poore salve of M. Mores following cautions will not serve to heale their mutuall wounds. I cannot but feare that it would bee tedious and offensive to rake any longer in such a Dung-hill: let them that have a minde to be captivated to error and falsehood by corruption of Scripture, and denyall of common sense and reason, because they cannot receive the truth in the love thereof, delight themselves with such Huskes as these. What weaker Arguments we have had to maintaine, that Christ in his obedience to the death was a publick person in the room of all & every one, hath been already demonstrated. I shal now by the Readers leave, a little transgresse the rule of disputation, and taking up the opposite part of the Argument, produce some few reasons and testimonies to demonstrate, that our Saviour Christ in his obedience unto death, in the Redemption which he wrought, and satisfaction which he made, and sacrifice which he offered, was not a publick person in the room of all and every man in the world, elect and reprobate, believers and infidells or unbelievers; which are briefely these.
First, the seed of the woman was not to bee a publike person in § XXI the place, stead, and room of the seed of the serpent; Jesus Christ Reasons ro prove that Christ was not a publicke person in the roome of all.is the seed of the woman foreign, all the Reprobates (as was before proved) are the seede of the Serpent; therefore Jesus Christ was not in his Oblation and suffering, when he brake the head of the Father of the seed, a publike person in their room.
Secondly, Christ as a publick person representeth onelyonly them, for whose sake hee set himselfe apart to that office and employment, wherein he was such a representative; but upon his owne testimony which we have John 17. 19. he set himselfe a part to the service and employment, wherein he was a publick person for the sakes onelyonly of some, that were given him out of the world, and not of all and every one; therefore hee was not a publick person in the room of all.
Thirdly, Christ was a surety as he was a publick person, Hebr. 7. 22. But he was not a surety for all: for first, all are not taken into that covenant, whereof hee was a surety, whose conditions are effected in all the covenanters, as before. Secondly, none can perish for whom Christ is a surety, unlesse hee be not able to pay the debt; therefore he was not a publick person in the room of all.
Fourthly, for whom he was a publick person, in their roomes he suffered, and for them he made satisfaction, Isa. 53. 56. but he suffered not in the stead of all, nor made satisfaction for all; for first, some must suffer themselves, which makes it evident that Christ did not suffer for them, Rom. 8. 33, 34. and secondly, the justice of God requireth satisfaction from themselves to the payment of the utmost farthing.
Fiftly, Jesus Christ as a publick person did nothing in vaine, in respect of any for whom he was a publick person, but many things which Christ as a publick person did performe, was altogether in vaine and fruitlesse in respect of the greatest part of the Sonnes of men, being under an incapability of receiving any good by any thing he did, to wit, all that then were actually damned: in respect of whom, redemption, reconciliation, satisfaction, and the like, could possibly be no other than empty names.
Sixtly, if God were well pleased with his Sonne in what he did as a publick person in his representation of others, (as hee was Eph. 5. 2.) then must he also be well pleased with them, whom he did represent, either absolutely or conditionally: but with many of the sonnes of men, God, in the representation of his Son, was not well pleased neither absolutely nor conditionally, to wit, with Caine, Pharaoh, Saul, Ahab, and others dead and damned before; therefore Christ did not as a publicke person represent all.
Seventhly, for testimonies, see John 17. 9. Matth. 20. 28. & 26. 26. 28. Matth. 10. 45. Hebr: 6. 20. Is. 53. 12. John 10. 15. Hebr. 13. 20. Mat. 1. 21. Heb. 2. 17. Iohn 11. 51, 52. Acts 20. 28. Eph. 5. 2. 23, 24, 25 verses. Rom. 8. 33, 34.