Of the Distinction of Impetration and Application

use and abuse thereof; with the opinion of the adversaries, upon the whole matter in controversy, unfolded; and the questions on both sides stated. —

The further reasons whereby the precedent discourse ‘may be confirmed, I defer, until I come to oppose some arguments-to the general ransom. For the present, I shall only take away that general answer which is usually given to the places of Scripture’ produced, to wave the sense of them; which is gépyaxoy navoogoy to our adversaries; and servesthem, as they suppose, to bear up all the weight wherewith in this case they are urged.

|. They say then: that in the oblation of Christ, and - concerning the good things by him procured, two things are to be considered: first, the impetration or obtaining of them; and secondly, the application of them to particular persons. The first (say they) is general, in respect of all; Christ obtained and procured all good things - by his death, of his Father; reconciliation, redemption, forgiveness of sins, for all and every man in the world; if they will believe and lay hold upon him: but in res-Book Il. End of the Death of Christ asserted. 105.

pect of application, they are actually bestowed and conferred but on a few; because but a few believe, which is the condition on which they are bestowed. And in this latter sense are the texts of Scripture, which we have argued, all of them to be understood: so that they do no whit impeach the universality of merit, which they assert; but only the universality of application, which they also deny. Now this answer is commonly set forth by them in various terms, and divers. dresses; according as it seems best to them that use it, and most subservient to their several opinions. For,

ist, Some of them say, that Christ by his death and passion did absolutely, according to the intention of God, purchase for all and every man, dying for them, remission of sins and reconciliation with God; or a restitution into a state of grace and favour: all which ‘shall be oe beneficial to them, provided that they do believe. So ‘the Arminians. — .

2dly, Some again,* that Christ died for all indeed: but conditionally for some, if they do believe, or willso do, (which he knows they cannot of-themselves,) and absolutely for his own, even them on whom he purposeth to ’ bestow faith and grace, so actually to be made possessors of good things by him. purchased. So Camero, and the divines of France, which follow anew method by him devised.

3dly, Some t distinguish of a twofold shooHolsaiunl and redemption; one wrought by Christ with God. for man, which (say they) 1s general for all and every man: secondly, a reconciliation wrought by Christ in man unto God, bringing them actually into peace with him. -

And sundry other ways there are, whereby men express their conceptions in this ‘business. ‘The sum of all comes to this, and the weight of all lies upon that distinction which we before recounted, viz. that in respect’ of impetration, Christ obtained redemption and reconciliation for all: in respect of application, it is bestowed only on them who do believe, and continue therein.

If. Their arguments aie they prove the gene-

*Camero, Testardus, Amiraldus. + More, with some others of late.

rality of the ransom and universality of the reconciliation, must afterwards be considered; for the present, we handle only the distinction itself, the meaning and misapplication whereof I shall briefly declare, which will appeas if we consider,

Ist. The true nature and meaning of this distinction, and the true use. thereof: for we do acknowledge, that it may be used in a sound sense and right meaning, which way soever you express it; either by impetration and application, or by procuring reconciliation with God, and a ’ working of reconciliation in us. For by impetration, we mean the meritorious purchase of all good things made by Christ for us, with and of his Father; and by application, the actual enjoyment of those good things upon our believing: as if a man pay a price for the redeeming of captives; the paying of the price supplieth the room of the impetration of which we speak, and the freeing of the captives, is as the appiinaon of it. Yet then we must observe,

1. That this distinction hath no place in the intention and purpose of Christ, but only in respect of the things procured by him. For in. his purpose, they are both united; his. full end and aim being to deliver us from: all evil, and to procure all good actually to be bestowed upon is: but.in respect of the things themselves, they may be considered as either procured by Christ, or as bestowed on us.

2, That the will of God is not at all conditional in this business, as though he gave Christ to obtain peace, reconcillation and forgiveness of sins, upon condition that we

do believe. There is a condition in the things, but none in the will, of God; that is absolute, that such things should — be procured, and bestowed.

IlI. That all the things which Christ obtained for us,: are not bestowed upon condition: but some of them absolutely: and as for those that are bestowed upon condition, the condition on which they are bestowed, is actually purchased and procured for us, upon no condition, but only by virtue of the purchase. For instance, Christ hath purchased remission of sins and eternal life for us, to be enjoyed on our believing, upon the condition of faith: but

Chap. Hl. End of the Death of Christ asserted. 107

faith itself, which is the condition of them, on whose’ performance they are bestowed, that he kath procured for us absolutely, on no condition at all. For, what condition soever can be proposed, on which the Lord should bestow faith; I shall afterward show it vain, and to run into a circle. ii::

4, That both these, impetration and application, have for their objects the same-individual persons; that tor whomsoever Christ obtained any good thing by his-death, unto them it shall certainly by applied, upon them it shall actually be bestowed; so that it cannot be said, that he obtained any thing for any one, which that one shall not or doth not in due time enjoy. ° For whomsoever he wrought reconciliation with God, in them doth he work reconciliation unto God: the one is not extended to some, to whom the other doth not reach. Now, because this being es- — tablished, the opposite interpretation and misapplication of this distinction vanisheth; I shall briefly confirm it with reasons.

(1.) If the application of the good things procured be the end why they are procured for whose sake alone Christ doth obtain them; then they must be applied to all for whom they are obtained: for otherwise Christ faileth of his.end -and aim; which must not be granted. But that this application was the end of the obtaining of all good things for us, appeareth, [1.] Because if it were otherwise, and Christ did not aim at the applying of them, but only at their obtaining; then might the death of Christ have had its full effect and issue, without the application of redemption and salvation to any one soul, that being not aimed at; and so notwithstanding all that he did for us, every soul in the world might have perished eternally; which, whether it can stand with the dignity and sufficiency of his oblation, with the purpose of his Father, and his own intention, who came into the world to ‘save sinners, that which was lost, - and to bring many sons unto glory; let all judge. [2.] God, in that action of sending his Son, laying the weight of iniquity upon him, and giving him up to an accursed death, must be affirmed to be altogether uncertain, what eventall this should have in respect of us. For, did he intend that we should be saved by it? then the application of it, is that which he aimed at, as we assert: Did he not? certainly,

he was uncertain what end it should have; which is blasphemy, and exceeding contrary to scripture and right reason. Did he appoint a Saviour, without thought of them that

were to be saved? a Redeemer, not determining who should

be redeemed? Did he resolve of a mean, not determining

the end? It is an assertion opposite to all the glorious pro- —

perties of God.

(2.) If that which is obtained by any, do by virtue of that action whereby it is obtained, become his in right for whom it is obtained: then for whomsoever any thing is by Christ obtained, it is to them applied. For that must be made theirs in fact, which ‘is theirs in right:-but it is most certain, that whatsoever is obtained for any, is theirs by right for whom it is obtained. The very sense of the word, whe- ther you call it merit, impetration, purchase, acquisition or obtaining; doth bespeak a right in them for whose good

the merit is effected, and the purchase made. Can that be

said to be obtained for me, which is noways mine? When “J obtain any thing by prayer or entreaty of any one, it being

obtained, it is mine own: that which is obtained by one,

is granted by him of whom it is obtained; and if granted, it is granted by him to them for whom it is obtained. But

they will say, it is obtained upon condition; and, until.

the condition be fulfilled, no right doth accrue. I answer; if this condition be equally purchased, and obtained, with other things that are to be bestowed on that condition, then this hinders not, but that every thing is to be applied that is procured: but if it be uncertain whether this condition will be fulfilled or not, then, [1.]This makes God uncertain what end the death of his Son will have. [2.]This doth not answer, but deny the thing we are in proving; which is confirmed,

(3.) Because the scripture perpetually conjoining: these two things together, will not suffer us to sever them, as that the one should belong to some and: not to others, as though they could have several persons for their objects; as

Isaiah iii. 11. By his knowledge shall my righteous ser —

vant justify many, there is the application of all good things: for he shall bear their iniquities, there is the impetration: he justified all whose iniquities he bore. As also, ver 5.

Chap. Ill. End of the Death of Christ asserted. 109°

of that chapter, But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of. our peace was upon him, and with his stripes we are healed: his wounding and our healing, impetration and application, his chastisement and our peace, are inseparably associated. So Rom. iv. 25. Who was delivered for our offences, and was raised again for our justification: and Rom. v.18. B the righteousness of one, (that is, his impetration); the free gift comes upon all men unto justification of life, in the application. See there who are called all men, most clearly, Also ftom. viii. 32 — -34, He that spared not his own Son, but delivered him.up to the death for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God’s elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea, rather that is risen again; who is even at the right hand of God, who also maketh intercession for us. From which words, we have these several reasons of our assertion: [ Ls] That for whom God gives his Son, to them in him he freely ‘gives all things; therefore, all things obtained by his death, must be bestowed, and are, on them for whom he died, ver. 32.. [2.] They for whom Christ died, are justified, are God’s elect, cannot be condemned, nor can any thing: be laid to their charge; all that he hath purchased for them must be applied to them, for by virtue thereof it is that they are so saved, ver. 33. 34. [3.] For whom Christ: died, for them he maketh intercession: now his intercession is for the application of those things, as is confessed, and therein he is always heard; those to whom the one: belongs, theirs also is the other. So John x. 10. the coming of Christ is, that his sheep might have life, and have. -itabundantly: as also 1 John iv. 9. and Heb. x. 10, By. the which will we are sanctified, that is the application; through the offering of the body of Jesus Christ, that is” the means of impetration; for by one offering he hath perfected for ever them that are sanctified, Hed. x. 14. In.

brief, it is proved by all those, places which we produced,

rightly to assign the end of the death of Christ: so that. this may be-rested on, I conceive, as firm and immoyea-. ble; that the impetration of good things by Christ, and

110 False Ends removed, and the proper Book UU.

the application of them, respect the same individual persons. ie Pima! 2dly, We may consider the meaning of those who seek to maintain universal redemption by this distinction, and to what use they do’ apply it. Christ (say they) died for all men, and by his death purchased reconciliation -with God-for them, and forgiveness of sins; which to séme is applied, and they become actually reconciled to God, and have their sins forgiven them; but to others not, who therefore perish in the state of irreconciliation and enmity, under the guilt of their sins... This application (say they) is not procured nor purchased by Christ; for then he-dying for all,-all ‘must be actually reconciled, and have their sins forgiven them, and be saved: but it attends the fulfilling of the condition which God is pleased to prescribe unto them, that is, believing; which (say. some, though not in terms, yet by direct consequence) they can do by their own strength; others say not, but God must give it. So that when it is said in the Scripture, Christ hath reconciled us to God, redeemed us, saved us by his blood, underwent the punishment of our sins, and so made satisfaction for us, they assert that no more is meant, but that Christ did that which, upon the fulfilling of the condition that is of us required, these things will follow. To the death of Christ, indeed, they assign many glorious things: but what they give on the one hand, they take away with the other; by suspending the enjoyment of them on a condition by us to be fulfilled, not by him procured; and in terms assert, that the proper and full end of the death of Christ was, the doing of that whereby God, his justice being satisfied, might save sinners if he would, and on what condition it pleased him; that a door of grace might be opened to all that would come in, and not that actual justification and remission of sins, life and immortality were procured by him, but.only a possibility of those things, that so it might be. Now, that all the venom that lies under this exposition and abuse of the distinction, may the better appear, I shall set down the whole mind of them that. use it, in a few assertions; that it may be clearly seen what we do oppose. me ity steber sl 1. “God (say they) considering all mankind as fallen from that grace and favour in Adam where they were created, and excluded utterly from the attainment of salvation by virtue of the covenant of works, which was at the first made with him; yet by his infinite goodness was inclined to desire the happiness of them all and every one, that they might be delivered from misery, and be brought unto himself: which inclination of his, they call his universal love and antecedent will, whereby he would desirously have them all to be saved;; out of which love he sendeth Christ.’? As to which, observe,

(1.) That God hath any natural or necessary inclination, by his goodness or any other property, to do good to us or any of his creatures, we do deny: every thing that concerns us, is an act of his free will and good pleasure, and not a natural necessary act of his deity, as wack be declared.

(2.). The ascribing an antecedent conditional will barn God, whose fulfilling and accomplishment should depend on any free contingent act or work of ours, is injurious to his wisdom, power, and sovereignty; and cannot well be excused from blasphemy, and is contrary to ftom. ix. 19% Who hath resisted his, will?

(3.) A common affection and inclination to do good to all, doth not seem to set out the freedom, fulness, ‘and dimensions of that. most. intense love of God, which is asserted in the Scripture to be the cause of sending his Son: as John iil. 16. God so loved the world, that he gave his only begotten Son. Rom. v. 8. God commendeth his love towards us: in that while we were yet sinners, Christ died for us. ‘These two I shall by the Lord’s assistance fully clear; if the Lord give life and strength, and his people encouragement, to go through with the second part of this controversy..

.(4.) We deny that all mankind is the object of that jove of God, which moved him to send his Son to die: God having made some for. the day of evil, Prov. xvi. 4. hated them, before they were born, ‘Rom. ix. 11.13. Before of old ordained them to condemnation, Jude iv. Being fitted to destruction, Aom. ix. 22. made to be taken. and destroyed, 2 Pet. il. 12. appointed to wrath, 1 Thes. v.” 9, to 80 to their own place. Acfsi. 25.

2. **The justice of God being injured by sin, unless something might be done for the satisfaction thereof, that love of God whereby he wouldeth good to all sinners, could no way be brought forth into act; but must have its eternal residence in the bosom of sci without any effect produced. —

‘Obs. (1.) That neither Sa ieenne nor right reason, will enforce nor prove an utter and absolute want of power in God, to save sinners by his own absolute will, without satisfaction to his justice. Supposing his purpose that so it should be, indeed it could not be otherways: but without the consideration of that, certainly he could have effected it; it doth not imply any violating of his poly nature.*

(2.) An actual and necessary ved/ei¢y, for the doing of any thing which cannot possibly be accomplished without some work fulfilled outwardly of him, is opposite -to his

eternal blessedness and all-sufficiency. ‘. 3. “God, therefore, to fulfil that general love and good will of: his toward all, and that it might put forth itself in such a way as. should seem good to him, to satisfy his justice which stood in the way and was the only hin- ‘drance, he sent his Son into the world to die.’

Obs. The failing of this assertion, we tal lay forth, when we come to declare that love, whereof the sending of Christ was the proper issue and effect.

4, “Wherefore the proper and immediate end and aim of the purpose of God, in sending his Son to die for all men was, that he might what way it pleased him save sinners, his justice which hindered being satisfied, as Arminius: or that he might will to’save sinners, as ‘Corvinus: and the intention of Christ was, to make such satisfaction to the justice of God, as that he might obtain to himself.a power of saving, upon ‘gaa conditions it seemed gona to his Father to prescribe.”

* Obs. Whether-this was the intention of the Father in ‘sending his Son or not, let it be judged. Something was said ‘before, upon the examination of those places of Seripture which describe his purpose: let it be. known from sl Sih ah Lae? ae siry See the note on page § 93. ait. igbetce them, whether God, in sending of his Son, intended to procure to himself a liberty to save us if he would; or to obtain certain salvation for his elect.

(2.) That such a possibility of salvation, or at the utmost, a velleity or willing of it, upon an uncertain condition to be by us fulfilled, should be the full, proper, and only immediate end of the death of Christ, will yet scarcely go down with tender spirits.

(3.) The expression of procuring to himself an ability to save, upon a condition to be prescribed, seems:not to answer that certain purpose of our Saviour in laying down his life; which the Scripture saith was to save his’ sheep, and to bring many sons to glory, as before: nor hath it ia ground in Scripture.

5. Christ therefore obtained for all and every one, reconciliation with God, remission of sins, life and salvation: not that they should actually be partakers of these things, but that God, (his justice now not hindering) might and would prescribe a condition, to be by them fulfilled, whereupon he would actually apply it, and make them partake of all those good things purchased by Christ.’?

And here comes in their distinction of impetration and

application, which we before intimated: andthereabout, in the explication of this assertion, they are wondrously divided.

(1.) Some say that this proceeds so far, that al! men are thereby received into. a new covenant; in which redemption Adam was.a common person, as well as in his fall from the old, and all we again restored in him: so that none shall be damned, that do not sin actually against the condition wherein they are born, and fall from the state whereinto-all men are assumed through the death of Christ. So Borreus, Corvinus, and one of late in plain terms, that all are reconciled, redeemed, saved and justified in Christ; though how, he would not understand, (More, pag. 10.) But others, more.warily, deny this; and assert, that by nature we are all children of wrath, and that until we come to Christ the wrath of God abideth on all, so that it is not actually removed from any: so the asserters of the universality of grace in France.

(2.) Some pays that Christ by this peislaglion removed

K 2 original sin in all; and, by consequence, that only: so that all infants, though of ‘Turks and Pagans out of the covenant, dying before they come to the use of reason, must undoubtedly be saved; that being removed in all, even the calamity, guilt, and ‘alienation contracted by our first fall, whereby God may save all upon a new condi- ‘tion, But others of them (more warily) observing, that the blood of Christ is said to purge all our sins, 1 John 1. “7. Pet. i. 18. Isa. liii. 6. they say he died for all sins alike; absolutely for none, but conditionally for all.. Further, some of them affirm, that after the satisfaction of Christ, or the consideration of it in God’s prescience, it “was absolutely undetermined what condition should be prescribed; so that the Lord might have reduced all again to the law and covenant of works: so Corvinus. Others, that a procuring of a new way of salvation, by faith, was a wha of the fruit of the death of Christ: so More, page 35. (3.) Again, some of them say, that the condition pre- y combed is by our own strength, (with the help of such means, as God at all times, and in all places, and unto-all is ready to afford) to be performed. Others deny this, and affirm that effectual grace, flowing peculiarly from election, is necessary to believing: — the first establishing the idol of free-will, to maintain their own assertion; others overthrowing their own assertion, for the Sibotie os of grace. So Amir aldus, Camero, &c. (4.) Moreover, some say, that the love of God, in seh ing of Christ, is equal to all: others goa strain higher, and maintain an inequality in the love of God; although he send his Son to die for all, and though greater love there cannot be, than that whereby the Lord sent his Son to die for us, as Romans viii. 32. and so they say, that Christ purchased a-greater good for some, and less for others. And here they put themselves upon innumerable uncouth distinctions, or rather (as one ealleth them) extinctions: blotting out all sense and reason, and true meaning of the Scripture: witness Testardus, Amirald: and as every one may see that can but read English, in T. M. Hence that multiplicity of the several ends of the death of Christ; some that are the fruits of his ransom and satisfaction, and some that are I know not what: besides his dying for some so and so, for others so and 50, this way and that way; hiding themselves in innumerable unintelligible expressions, that it is a most difficult thing to know what they mean; and harder to find out their mind, than to answer their reasons. eee ee (5.) In one particular they agree well enough, viz. in denying that faith is procured or merited for us, by the death of Christ. So far they are all of them constant to their own principles; for once to grant it, would overturn the whole fabric of universal redemption: but in assigning the cause of faith, they go asunder again. — m Some say, that God sent Christ to die for all men; but only conditionally,.if they did or would believe: as though, if they believed, Christ died for them, if not, he died not; and so make the act, the cause of its own object. Other some teach, that he died absolutely for all, to procure all good things for them; which yet they should not enjoy, until they fulfil the condition that was to be prescribed unto them. Yet all conclude, that in his death Christ had no more respect unto the elect than others, to sustain their persons, or to be in their room; but that he was a public person, in the room of all mankind. TI. Concerning the close of all this, in respect of the event and immediate product of the death of Christ, divers have diversely expressed themselves: some placing it in the power, some in the will of God; some in the opening of a door of grace, some

in a right purchased to himself of saving whom he pleased; some, that in respect of us he had no end at all, but that all mankind might have perished after he had doneall.- Others make divers and distinct ends, not almost to be reckoned, of this one act of. Christ; according to the diversity of the persons for whom he died, whom they grant to be distinguished and differenced by a foregoing decree: but to what purpose the Lord should send his Sen to die for them, whom he himself had determined not to save, but at least to pass by and leave to irremediless ruin for their sins, I cannot see; nor the meaning of the twofold destination, by some invented. Such is the powerful force and evidence of truth, that it scatters ail its opposers, and makes them fly to several hiding corners; who if they are not willing to yield and sub- ‘M6 = False Ends removed, and the proper Book II.

mit themselves, they shall surely lie down .in darkness and error. None of these, or the like intricate and involved impedite distinctions, -hath truth itself any need of; into none of such poor shifts and devices, doth it compel its

abettors; it needeth not any windings and turnings, to bring itself into a defensible posture; it is not lable to contradictions, in its own fundamentals: for without any further circumstances, the whole of it, in this business, may he thus summed up, viz.

‘<God, out of his infinite love to his elect, sent his dear Son in the fullness of time, whom he had promised in the beginning of the world, and made. effectual by that promise; to ‘die, pay aransom of infinite- value and dignity; for the purchasing of eternal redemption; and bringing unto himself, all. and every one of these whom he had before ordained to eternal life, for the ‘praise of his own. glory:’? so that freedom from all the evil from which we are delivered, and an enjoyment of all the good things that are bestowed upon us, in our traduction from death to life, from hell and wrath, to heaven and glory; are the ’ proper issues and effects of the death of Christ, as the meritorious cause of them all. Which may, im all the parts of it, be cleared by these few assertions, viz.

Ist,. The fountain and. cause of God’s sending Christ, is his eternal love to his elect, and to. them alone: which 1 shall not now further confirm;; reserving it for the srenne general head of this whole controversy. ‘

2dly, The value, worth, and dignity of che ransom, which Christ gave himself to be, and of-the price which he paid, was infinite and unmeasurable; fit for the accom-.: plishing of any end, and the procuring of any good, for all and every one for whom it was intended, had they: been millions of men more than ever were created. Of this also afterwards. See cts xx. 28. God purchased the

church with his own blood. 1 Pet.i. 18. 19. Redeemed,

not with silver and gold; but with the precious blood of.. Christ: and that answering the mind and intention of. Almighty God, John xiv. 31. As the Father gave me commandment, even so I do: who would have such a price paid, as might be the foundation of that economy and. dispensation of: ea: love and grace which he intended, and of ‘the way whereby he would have it dispensed; cts. xiil. 38, 39. Through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified. by the law of Moses. 2 Cor. v. 20, 21. We are embassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God: for he hath-made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. 3dly, The intention and aim of the Father, in this great work, was, a bringing of those many sons to glory, viz. his elect; whom by his free grace he had chosen from amongst all men, of all’sorts, nations, and conditions, to — take them into a new covenant of grace with himself; the former being, as to them, in respect of the event, null and abolished: of which covenant, Jesus Christ is the first and chief promise; as he that was to procure for them all other good things promised therein; as shall be proved. 4thly, The things purchased or procured for those persons, which are the proper effects of the death and ransom of Christ, in due time certainly to become theirs, in pos-Session and enjoyment; are remission of sin, freedom from wrath and the curse of the law, justification, sanctification, reconciliation with God, and eternal life: for the will of his Father sending him for these, his own intention in laying down his life for them, ‘and the truth of the pur-. chase made by him, is the foundation of his intercession, begun on earth and continued in heaven; whereby he, whom his Father always’hears, desires and demands, that the good things procured by him may be actually bestowed, on them all and every one for whom they were proeured. So that the whole of what we assert in this great business, is exceedingly clear and apparent, without any intricacy or the least difficulty at all; not clouded with strange expressions. and unnecessary divulsions and tearings of one thing from another, as is the opposite opinion: which in the next place shall be dealt withal by arguments; confirming the one, and everting the other. But because the whole strength thereof lieth in, and the weight of all lieth upon, that one distinction we before spake of. by ‘our adversaries diversely expressed and held out; we will

118 False Ends vemoved, and the proper Book I.

a little further consider that: and then come to our arguments; and so to the answering of the opposed objections.