The Removing of Other Remaining Objections from Reason
The removal of other remaining objections; from: reason.
The removal of some usual sophisms and captious arguments of the Arminians, of late made common and yulgar, shall be the close of our treatise, and wind up the whole controversy, which hath drawn us with violence thus far. And in this performance, I shall labour.to be as brief 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 Seriptures, being removed, all other objections ‘will indeed naturally sink of themselves. Yet, because great boastings and swelling words of vanity have been used, concerning some that follow: it is necessary that some things be said, to show the emptiness of such flourishes, that the weakest may be entangled by them.
- OBJECTION I.
That which we shall begin withal, is an ate mietie of as great fame and as little merit, as any that in this cause (or indeed in any other controversy) hath been used of late days: and it is this, viz. “That which every one is bound -t0 believe, is true; but every one is bound to believe that
Jesus Christ died for him, therefore it is true, that Jesus
Christ died for every one.”’?’ Now, -
Ist, This is an argument which, to discover their con- —
viction of the weakness of the rest of their arguments, the Arminians and their friends never use, but withal they add somé notable encomium of it; with some terms of affront and threatening to their adversaries, in so much as, by consent on both sides, it hath obtained the name of the Remonstrants Achilles. Now truly, for my part, as I shall not transcribe any thing hither, 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 prolix answers which the boasting of our adversaries hath drawn forth, had not got this’ poor nothing more repute a thousand times, than its own strength, or any addition of force from the managers of it, could have procured unto it.” Supposing then, 1. That the term believe, be used in the same sense in both propositiow4s (for if otherwise, the syllogism is false.in the f i of it?) 2. That by believing is understood, a savipy pieation of Christ to the soul as held out in the p>“. for me in part;
year, as is asserted to be the duty of every othing else but such a saving application: 3. The Pale leving that Christ died for any, according to the ahs in question, must be with reference to the pur-Rye of the Father, and intention of Jesus Christ himself;
for that is it which with regard to any universality, is by.us -
opposed”: 4, That the term (every one,) must relate unto all men as considered in an alike condition; for several respectsand conditions of the same persons may cause them to come 77-* several obligations unto dutiest: now there
. Thus, the Anchor eva i ‘ ‘ t 19 not about believing a particular inter “the death of Christ, upon the footing of the Seadiad by a nae P ication of him to the soul, as held out therem — but about believin t vat interest in his death, upon the footing of his intention and the Father’s purpose; which is the thing opposed. Pg Mg
+ That is, (in the present case) as tot: ps See the tenes:. gations in the stated order of aut mmediateness of these obi
se; for tu believe MTnar-oiiice atca is no one condition common unto all, but only the state of wrath and death, EpA. ii. 3. and therefore every man must be-considered as in that condition: The sense then of the minor proposition, is in sum this, viz. “All 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 die 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 ebserved by many, neither true nor false, but good,*) the assumption. is absotutely false, and hath not the least colour of reason or Seripture to support it: and (taking every man for every individual in the world) when our adversaries prove it, I. engage myself to be their proselyte. For, = |. (1) Then must some be bound to believe that which is false; which cannot be; every obligation to believe being from the God of truth s now it is false that Christ died for all and every individual of human kind; as hath been before proved at-lavee, ‘
(2.) Then should men bergund immediately to believe that which is not revealed, thous, ji vine revelation be the ghjest afiall faith for the Scriptun~ i lk held t where, that Christ died for this or thar 28. i sranansced such; but only for sinners indefinitely, spesn 1 mae oe antecedently by God’s purpose, and consequeth..” ae. own purchased obedience, ecco (3.) Neither indeed is the intention and purpose of w, concerning which we now inquire, proposed as the object. of the faith of anyt, but only his command, promises, and threatenings: the other being left to be collected, and assured to the soul, by an experience and scence of some sweet
* That is, God’s intention that Christ should die for ppaeed; ticular, comes not under the speculative consideration of a true thing to be dvaadied unto; but the practical consideration of 4 good thing — to be embraced, a
+ That is, the said divine intention and purpose is not proposed by ni gospel unto the faith of any, as a matter which their faith, immediate ys and at firstinstance, has any way ado with.
infallible issue and effect thereof in the heart* actually enjoyed. s2
(4.) Now can any peed 3 in the Scripture to believe, be interpreted by the purpose and intention of God; as though the meaning of it should be, God intended that Christ should die for thee in particular: nor doth any promise contain that sense.
(5.) Besides, (which of itself-is enough to break the neck of this argument;) all have not any such object of faith as Christ’s death, at all proposed to them. And how ean they believe, unless they hear? can they be 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 own place, without hearing the least report of Jesus Christ, or his sufferings for them or others even in these days of the gospel? how much more then, before the coming of Christ in the flesh, when the means of grace were restrained to one small nation, with some few proselytes 2 Were all these, are they that remain, all and every one bound to believe, that Christ died for them all and every one in particular? these that think so, are doubtless bound to ge tell all of them so; I-mean such of them as are yet in the land of the living. Is not unbelief the great damning sin, where faith is required, John iii. 36? and yet doth not Paul prove, that many, shall be damned for sinning against the light of nature, Rom. il. 12.? an evident demonstration that faith is not hia ec of all, all are not bound to believe. But, - aris
2dly, Perhaps our adversaries will except, as they must except, if they intend to have any colour or show of strength left unto this argument; that they mean it only in respect of them ei are called by the word, and so it is
* The faith of God’s intention and purpose, as to Christ’s dying ne 2 person in particular, is the same upon the matter with the faith of a persons electzon; wh:ch no way belongs to faith as June: and when this is said to be collected, by an experience and sen-e of some sweet infallible issue and effect thenaofi in the heart, and thus assured to the - soul; the meaning cannot be, that this assurance (or faith) is founded upon the said inward experience and sense, as its proper ground — but that faith is hereby carried forward upon its object-in the word, unto a
believing of everlasting love, in the divine purpose ea intention towards the person.
~~
348 Objections particularly answered, Book IV.
of force: to which end, let it be thus proposed, viz. That which every one called by the word, to whom the gospel is preached, is bound to believe, is true: but that Christ died for him in particular, every one so called is bound to believe: therefore it is true. To which I answer,
1.. Only the last exception foregoing, is taken off by this reformed argument; all the rest stand in their full’ force which are sufficient to evert it. Moreover, who seeth not, that this very reforming of the argument hath made it altogether useless 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: then the general ransom falls to the ground. From the innumerable multitudes of all, we are come to the many that are called; and doubt. noty but that we 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 be true in respect of all if it should be. proposed to them; I answer by the way,
‘(1,). That the argument is to be taken from the seriptural obligation to. believe;; and can be extended 1 no wets, than that is actually extended:
(2.) That it is no safe disputing of what would be, or should be, if things were not as God hath appointed and ordained them. We see the will of God for the present; neither are we to suppose, so as to make our supposal a bottom for any arguments, that they could have been otherways disposed.
(3.) That if the gospel should be preached to all the world, or all in the world, this is all the mind and will of eis that would or can in general be signified to them by
He that believeth and. is baptised shall be saved, but ie that believeth not shall be damned: or that God hath concatenated and knit these two things together, faith and salvation: so that whosoever will enjoy the latter, must practice the former.. If the gospel should now be preached to the Turks and Indians, and they should reject it, certainly they should be damned, for not believing that which they were, upon the preaching of it, bound to believe. Now what is this? that Christ died for every one of them
Chap. VIL. And places of Scripiure opened. 349
in particular? no, doubtless! but this, there is no name under heaven whereby men must be saved, but only the name of Christ made known to them in the gospel, and that they must perish, for rejecting the counsel and wisdom of God to save sinners by the blood of Jesus; for not believing the necessity of a Redeemer, and that Jesus of Nazareth is that Redeemer, according to his own word to the Jews: if ye believe not that I am he, ye shall die in your sins; as indeed the peculiar infidelity of that people was their not believing him to be their Messiah, whom they saw to be declared to be the Son of God with power. The not believing these things, would be the soul damning infidelity of such obstinate refusers to come in upon the call of the gospel; and nota refusing to believe that Christ died for every one of them in particular: which could not, by the rule of the gospel, be proposed unto them; and which they never come so far as to question or esteem.
2. Still then we deny the minor proposition of the reduced syllogism; and that partly for the reasons before produced partly for these subjoined.
(1.) They to whom the gospel is preached, are bound to believe with that faith which is required to justification. Now this is not a full persuasion that Christ died 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, natural in itself, and established by God’s appointment, in the things that be to be believed:; so that until some of them are believed, the rest are not required.t A man is not commanded, nor can be reasonably, to get to the top of a ladder by skipping all the lower rounds. It is necessary then, [1.] To repent and believe the gospel to be the word of God, to contain his will; and that Jesus Christ, therein revealed, is the
* There seems to have been a mistake in the first printing of this clause, and that it should run — which is not revealed.to the object of justification, or in the way whereby a sinner may be justified.
That is, are not immediately required, in the order of duty: as, supposing a man required to get up to a certain height at the top of a lad. der, he is not required to be immediately at the tep, but fo proceed thereunto by the lower steps.
Gg wisdom and power of God unto salvation. [2.] To believe that there is an inseparable connexion by God’s appointment, between faith and salvation; gospel-faith carrying a
sinner quite out of himself, and from off his own righteous- -
ness, [3.] That there be a particular conviction by the Spirit, of the necessity of a Redeemer to their souls in particular: whereby they become weary, heavy laden, and burdened. [4.]That there be a serious full recumbency, and rolling of the soul, upon Christ in the promise of the gospel, as anall- sufficient Saviour, able to deliver and save to the utmost them that come to God by him: ready, able, and willing, through the preciousness of his blood and sufficiency of his ransom, to save every soul that shall freely give up itself unto him for that end; amongst whom the person is resolved to.be. And in doing of all this, there is none called on by the gospel once to inquire after the purpose and intention of God, concerning the particular objects 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,
(3.) After all this,* and not before, it hes upon a belever to assure his soul, (according as he findst the fruit of the death of Christ in him and towards him) of the good will and eternal love of God to him, in sending his Son to die for him in particular. - What a preposterous course, and how opposite to the rule ef the gospel, were it to call upon a man to believe, that it was the intention and purpose. of God that Christ should die for him in particular, and desire him to assure his soul thereof, before he be convinced, either [1. ].of the truth of the gospel in general; or [2.] that faith is the only. way of salvation; or [3.] that himself standeth in need of a Saviour; or [4.] that
there is enough in Christ to save and recover him, if he.
give up himself unto him in his own way? Now it is most
* The several steps of. faith before mentioned, are not to be taken as so many faiths of different degrees, but as all one faith; nor is it to be understood, that saving faith proceeds in these steps by a distinct gra» dation, or one after another, in the order of time; but that all these steps are materially included in that one act of faith, whereby it closes with Christ for justification.
That is, finds it by faith in its exercise before described.
Chap. VII. And places of Scripture opened. gat
apparent, that it is only such as these, that are bound* to believe that wherof we discourse.
Sdly, The argument then must be once again reformed, and thus proposed, viz. ‘*‘ That which every one, convinced of the necessity of a Saviour, and of the right way of salvation, hungering, thir sting, and» panting: after Jesus Christ, as able alone to give him refreshment, is bound to believe, i is true; but every such a one is bound to believe, that Christ died for him in particular; therefore 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 died for them’ by name;t but.only such as are so qualified as before described. 2. That the precept of believing, with fiduciary confidence, that Christ died for any in particular, is not proposed, nor is obligatory to all that are called; nor is it in the not performance of it any otherwise a sin, but as it is in the root and habit of unbelief, or not turning to God in Christ for mercy.t 3. That no ‘reprobate for whom Christ d’c¢d not, shall be condemned for not believing that Christ died 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 relevance to, him. 4. That the command of believing in Christ, which is
* That is, bound to believe so immediately, according to the stated order of duties
That is, are not bound to believe this, with reference to God’s purpose and intention: as if the faith of Christ’s, having intentionally died for them, could consist with a contmuing in their natural estate 3 or, as if such a persuasion belonged to justifying faith; or, as if that persuasion were required and attainable any otherwise, than according to the order of duty before declared.
+ It is to be remembered here, as the author has before advertised, that he is only speaking of Christ’s having died, [according to the Father’s purpose and his own intentiony for any in particular: and the precept of believing this (he declares) is not proposed, nor obligatory
to all that are called; as to which, see the foregoing note. But thenot believing of this, is acknowledged to be their sin, as it is in the root
and habit of unbelief; that is, it is their sin; yet not immediately, but in the way of its being more immediately thei: sin, that they make not a saving application of Christ by faith as he is held out in the erie, according to what is before set forth.
a a ee ee ee
352 Objections particularly answered, Wook IV.
especially urged as given unto all, is not in that particular
contended about, obligatory‘unto any; but upon fulfilling
of the conditions thereto required.* 5. To believe on the
name of Jesus Christ, which is the command, 1 JoAn iii.
23. is not to believe that it was the intention ef God that Christ should die for us in particular, but to rest upon him for salvation, as Zsa. |. 10. Neither, 6. is the testimony of God, to which we ought to set our seal that it is true, any other but this: He that hath the Son hath hife, but he that hath not the Son of God hath not life, 1 John -y. 12. which reprovates disbelieving, do what in them lies to make God a liar; and are justly condemned for it. He that desireth to see more of this argument, let him consuit, if he please, Piscator, Perkins, Twisse, Synod of Dort, Moulin, Baronius, Rutherford, Spanhemius, Amesius, &c.
OBJECTION II.
«That doctrine which fills the minds and souls of poor miserable sinners with doubts and scruples, whether they ought to believe or not, when God calls them thereunto, cannot be agreeable to the gospel: but this doth the doctrine of the particularity of redemption; it fills the minds of sinners with scruples and fears whether they may believe or not, and that because they are uncertain whether it was the intention of God that Christ should die in particular for them or not, seeing it is supposed he died not for all but only for his elect; whereupon the soul, when it is called upon to believe, may justly fall a questioning, whether it will be available or not for him so to do, and whether it be his duty or not, seeing he knoweth not ae.
Christ died for him or not.” Answ. 1st, That scruples, doubts and fears, the proper
issue of unconquered remaining unbelief, will often arise —
in the hearts of sinners, sometimes against, sometimes
taking occasion from the truth of the gospel; is too
* It is also to be remembered here, as the author has before declared, that he speaks not of any conditions, with respect to God’s purpose and intention of things; but only with respect to the connexion and order of the things themselves.;
a a evident upon: experience: all the question is, whether the doctrine itself scrupled or stumbled at, do of itself in its own nature give cause thereto, unto those who rightly perform their duty; or whether all those fears and scruples be the natural product and issue of corruption and unbelief, setting up themselves against the truth as it is in Jesus. The first we deny, concerning the doctrine of the particularity of effectual redemption: the latter, God alone canremedy.
2dly, This objection supposeth, that a man is bound to know and be persuaded, (that is, to believe) that Jesus Christ died by the appointment of God for him in particular, before he believe in Jesus Christ: nay, this they make the bottom of their argument, that men, according to our persuasion, may scruple whether they ought to believe or not; because they are not assured before, that Christ died for them in particular by the designation and appointment of God. Now, if this be not to involve themselves ina plain contradiction, I know not what is: for what, I pray, is it according to Scripture, for a man to be assured that Christ died for him in particular? is it not the very highest improvement of faith? doth it not include a sense of the spiritual love of God, shed abroad in our hearts? is it not the top of the apostle’s consolation, Rom. vill, 34, 35? and the bottom of all his joyful assurance, Gal. ii. 20? So that they evidently require, that-a man must believe before he do believe, that he cannot believe, and shall exceedingly fear whether he ought to do so or not; unless he believe, before he believe. Methinks such a removing of scruples, were the ready way to entangle doubting consciences in further inextricable perplexities.
3dly, We deny, that a persuasion that it was the will of God that Christ should die for him in particular, either is — or can be any way necessary that a sinner be drawn to believe, for considering sinners as such, whose duty it is to believe; the cali of Christ, Matth. ix. 28. Isa. lv. 1. the command of God, Jofn iii. 23. the promise of life upor believing, with the threatening against unbelief, John iii. 36. the all-sufficiency of the blood of Christ to save all believers, cis xx. 21. Eph. v. 2. the assured salvation of all believers without exception, Mark xvi. 16, and the
Gg2 like, are enough to remove all doubts and fears, and are all that the Scripture holds out for that purpose.
4thly, That persuasion which, 1. asserts the certainty of salvation by the death of Christ, unto all believers whatsoever; 2. affirms 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; 3. holds out purchased free grace, to all distressed and burdened consciences in general; 4. discovers a fountain of blood, all-sufficient to purge all the sin of every one in the world that will use the appointed. means for coming unto it; that doctrine, I say, cannot possibly be the cause of any doubt or seruple in the minds of convinced burdened sinners, whether they ought to believe or not; now all this is held forth by the doctrine of particular effectual redemption, in the dispensation of the gospel suitable thereto.:
S5thly, I shall then let go this objection, without further pursuit; only attended with this query, viz. What is it that, according to the authors of universal redemption, men are bound to believe, when they know beforehand, that Christ died for them in particular? A persuasion of the love of God and good will of Christ, it cannot be; that they have before-hand, John iil. 16. Rom. v.8. Nor can
it be a coming to God by Christ, for the enjoyment of the
fruits of his death, for what is that, I pray? There are no immediate 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. As the immediate fruits, then, of the death of Christ, can be nothing but that which is common to them with those that perish, plainly, their faith in Christ will at length appear to be Socinian obedience.
‘There be three things that remain, about which three is
no small contention; all of them, things in themselves excellent and valuable: and each laid claim to, by the several persuasions concerning which we treat; but with such an unequal plea, that an easy judgment might serve. to decide the controversy. Now these are, the exaltation
ee
Chap. VIL And places of Scripture opened. 3538
of God’s free grace, the merit of Christ, and the consolation of our souls: let us consider them in order, and let each persuasion take its due.
OBJECTION III.
For the first, or the exaltation of God’s free grace; I know not how it come to pass, but so it is, men have entertained a persuasion, that the opinion of universal redemption serveth exceedingly to set forth the love and free grace of God: yea, they make that free grace, that glorious expression, to be nothing but that which is held forth’in this their opinion, viz. that God loveth ad/, and gave Christ to die 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, chains up the love and grace of God to a few.
But, Ist, stay a little; what I pray is this your grace, free grace, that is universal? Is it the grace of election? truly no; God hath not chosen add to salvation, Rom, 1x. 11,12. Ephs. i 4. Rom. viii. 28. Is it the grace of effectual vocation? no neither; doubtless that it cannot be: for whom God calls, he also justifieth, and glorifies, Rom. vill. 30 and xi. 25, 26,29. nay all have not been, ad/are
not outwardly called; Psal. exlvii. 19, 20. Rom. x. 14. Is it the grace of cleatisinig and sanctification? why; are all purged, are all washed, in the blood of Jesus? or is it the church only, Hphes. v. 25, 26, 27? Some, sure, are defiled still, Z7%¢. 1. 15. faith is the principle of the heart’s purification, and all men have not faith. Is it the grace of
justification; the free love and mercy of God, in pardoning‘and accepting sinners? but, friends! is this universal? are all pardoned, are all accepted? see Hom. i. 17. and iii. 22. and v. 1. Is it the grace of redemption in the blood of Christ? see, I pray, Rev v. 9. What then ts this your universal free grace? is it not universally a figment of your own brains: or is it not a new name for that old idol
free will? is it not destructive to free grace, in every oranch of it? doth it not tend to the aversion of the whole covenant of distinguishing grace; evidently denying, that the conditions thereof are wrought in any of the foederates, by virtue of the promise of the covenant?
Are not the two great aims of their free grace, to mock God, and exalt themselves? Do they not propose the Lord, as making a pretence of love, good-will, free-grace and pardon, unto all, yet never once acquainted incomparably 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. As for those that are outwardly called to the knowledge of these things, do they not, by their universal grace, feign the Lord to pretend that ‘he loves them all, has sent his Son to die for them, all and to desire that they all may be saved yet upon such a condition, as without him they can no more effect than to climb to heaven by a ladder, which yet he - will not do? Do not they openly make God to say, such is this my love, my universal grace, that by it I will freely love them; I dare joyfully embrace them in all things, but only that which will do them good? Would not they affirm him-to bea grossly counterfeiting hypocrite, that should go to a poor blind man and tell him, — Alas, peor man! I pity thy case, Isee thy want, I love thee exceedingly open thine eyes, and I will give thee an hundred pounds? and dare they assign such a deportment, to the most holy God of truth? Is this their universal grace, then, any thing but a mock? Did that ever do 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 effectual? 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 soul was saved by it? why I pray then are not all? They will say, because they do not believe; so then, the bestowing of faith is no part of this free grace. And here is your second aim: even to exalt yourselves, and your free will, in the room of grace; or at least leaving room for it in pone in, to have the best share in the work of salvation, viz. in believing itself, that makes all the rest profitable.
‘See now, what your universality of free grace leads
Shap. VII. nd places of Scripture opened. ‘254
and 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 universal, you deny it to be effectual: that all may have a share of it, they deny any to be saved by it; for saving grace must be restrained.
‘edly, On the other side, in what one title, I pray you, doth the doctrine of the effectual redemption of God’s: elect only, in the blood of Jesus, impair the free grace of God? Is it in its freedom? 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 work of our recovery and bringing to God, in solidum, thereto. Is it in its extent? we affirm it to be extended to every one that is, was, or ever shall be delivered from the pit. It is true, we do not call grace that goeth into hell, free grace, in a gospel notion: for we deem the free grace of God’ so powerful, that wherever it hath designed and chosen out itself a subject, it brings God and Christ and salvation with it to eternity.
But, say ye, you do not extend it unto all, you tie it up
toa few. Well, De tuo largitor, puer: is the extending 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, do not we affirm that it is extended to the universality of the saved ones? should we throw the children’s bread to dog’s? 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 blood, are all effectually wrought in the heart of every covenanted person; that there is no love of God, that is not effectual; that the blood of Christ was not shed i in vain; that of ourselves we are dead in trespasses and sins, and can do 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 affirm that millions of those that are taken into anew covenant of grace, do perish eternally, that it is left to men to believe, that the will of God may be frus+ trate and his love ineffectual, that we distinguish ourselves one from another, you may ‘extend it whither you please; for it is indifferent to you, whether the objects of it go to heaven or to hell.
But in the mean while, I beseech you, friends, give me *
leave to question, whether this you talk of, be God’s free grace, or your fond figment? his love, or your wills? For truly, for the present, it seems to me the latter only.
But yet our prayers shall be, that God would give you in- —
finitely more of his love, than is contained.in that ineffectual universal grace wherewith you so flourish: only we * shall labour, that poor souls. be not seduced by you, with the specious pretences of free grace to all; not knowing that this your free’ grace, 1s a mere painted cloth, that
will give them no assistance at all, te deliver them, oe
that condition wherein they are, but only give them leave to be saved, if they can: whereas they are ready, by the name you have given to the brat of your own brain, to suppose you intend an effectual almighty saving grace, that will certainly bring all to.God to whom it is “extended, of which they have “heard in the Scripture; whilst you laugh i in your sleeves, to think how simply these poor
souls are deluded with that empty show, the substance —
whereof is this, viz. go your ways, be saved if. you can, in the way revealed; God will not hinder you.
OBJECTION IV.
Each party contests about the,exaltation of the merit of
Christ; for so are their mutual pretences. Something
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 denied, and this bpiea will suddenly be at an end. And,
Ist, There is but. one only thing, that concerns the
death of Christ, in which the authors of the general ran- —
som are upon the affirmative; 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 adversaries straiten it unto a few, a
very few, none but the elect; which, they say, is deroga- — tory to the honour of the Lord Jesus Christ. Aun this is — that, wherein they pretend so exceedingly to advance his name and merit, above the pitch that they aim at, who assert the effectual redemption of the elect only. The truth is, the measure of the honour of Jesus Christ, is not to be assigned by us poor worms of the dust: that he takes to be honour, which he gives and ascribes unto himself, and nothing else. He hath no need of our lie, for his glory: so that if this did, in our eyes, seem for the exaltation of the glory of Christ, yet arising from a lie of our own hearts, it would be an abomination unto him. Moreover, 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 own innate sufficiency,
but from the free pleasure and determination of God: which, how it is enervated by a pretended universality, was before declared. The value of a thing ariseth from its own nature, sufficiency and worth, unto any purpose whereunto it is to be employed: which the maintainers of effectual redemption, do assert in the death of Christ, to be much above what. any of their adversaries ascribe unto it. woe, ‘ 2dly, Should I now go about to declare, in how many things:the honour of Christ, and the excellency of his death and passion, with the fruits of ‘it, is held forth in that doctrine which we have sought to open from the Scriptures; above all that can be assigned to it, agreeable to their own principal maxims who maintain universal redemption; (and that according to truth itself:) 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, viz.
. Universalists.
1. Christ died for all and
every one, elect and reprobate. —
2, Most of them for whom-Christ died, are damned.
°
Christ, by his death,
purchased not any savang grace for them for
whom he. died.
Christ took no care, for
the greatest part of them
ca
for whom he died, that.
ever they should .hear
one ward of his death.
. Christ,’ an. his: death,
did not ratify nor confirm a covenant of
grace with any foederates, but only procured
by his death, that God
might, if he would, en-
‘ter into a new covenant
with whom he would,
and upon what condition
he pleased.
- Christ might have died,
and yet no one be saved.
Ge
(ep)
. Christ had no intention
to redeem his church,
any more than the wicked seed of the serpent.
8. Christ died not for the
infidelity of any.
=|
Scriptural Redemption.
1. Christ ded 44 the élect
only.
2. All those gome whom
Christ died, are certainly saved.
Christ, by his death,
purchased all saving
grace for them. for
whom he died.
4. Christ sends the means,
and reveals the ways of
life, to all them for
whom he dee,
Se
The new covenant of
grace was. confirmed to
all the elect, in the blood
a3 Fesus.
Or:
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 has church,
and gave himself for it.
8. Christ died for the in-Jjidelity 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, toevince, how little the general ransom conduceth to the honour and glory of Jesus Christ; or to the setting forth of the worth and dignity of his death and passion.
OBJECTION V.
The next and last thing which comes under debate in this contest, is gospel-consolation; which God in Christ is abundantly willing we should receive. A short disquisition, whether of the two opinions treated on, doth give the firmest basis and soundest foundation hereunto, will, by the Lord’s 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 clear this, some things are to be premised as,
ist, All true evangelical consolation, belongeth only to believers, Hed. vi. 17, 18. God’s people, dea. xl. By) 2: upon unbelievers the wrath of God abideth, John iii. 36.
2dly, To make out consolation, unto them to whom it is not due, 1s a no, less. crime, than to hide it from them to whom it doth belong, /sa. v. 20. Jer. xxiii. 14. Ezek. xill. 10.
3dly, T. M.’s 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 gospel.
4, That doctrine which holds out consolation from the death of Christ to unbelievers, cries peace, peace, when God says there is no peace.
These things being premised, I shall briefly demonstrate the four following positions, viz. 1. That the extending of the death of Christ unto an universality, in respect of the object, cannot give the least ground of consolation to them, whom God would have to be comforted by the gos
Hh pel. 2. That the denying of the efficacy of the death of Christ, toward them for whom he died, cuts the nerves and sinews of all strong consolation; even such as is proper to believers to receive, and peculiar to the gospel to give. 3. That there is nothing in the doctrine of the redemption of the elect only, that is yet in the least measure to debar them from consolation, to whom comfort is due. 4. That the doctrine of the effectual redemption of the sheep of Christ, by the blood of the covenant, is the true solid foundation of all durable consolation.
1. 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 actual reconciliation with God, is proper and peculiar only to believers, I laid down before; and suppose it to be a truth out of all question and debate: now that no consolation can be madé out to them as such, from any thing which is peculiar to the persuasion of a general ransom, 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 general ransom is not, for, [1.] that which hath no being, can have no
affection nor operation; [2.] all the foundations and mate- —
rials of consolation, are things particular and pees only to ah: as shall be declared.
2.) No consolation can accrue unto believers, from that which is common unto them with those whom, [1.] God would not have comforted; [2.] that shall assuredly perish to eternity; [3.] that stand in open rebellion against Christ; [4.] that never hear one word of gospel, or consolation :- Now to all these, and such as these, doth the foundation of consolation, as proposed with, and arising from, the general ransom, appertain; equally with the choisest of believers.
(3.) Let a man try in the time (not of disputation, buf) of desertion and temptation, what consolation or peace to his soul, he can obtain from such a collection as this;
Christ died for all men; I amaman, therefore Christ
died for me. Will not his own heart tell him, that notwithstanding all that, he is assured of in that conclusion,
the wrath of God may abide on them for evermore? Doth.
he not see that, notwithstanding this, the. Lord showeth so little love unto very many millions of the sons of men, (of whom the former collection, according to the present epinion, is true, as well as of himself) as that he doth not once reveal himself, or his Son unto them? What good will it do me, to aow that Christ died for me; if notwithstanding that, I may perish forever? If you intend me any consolation, from. that which is common unto add,
you must tell me what it is which all enjoy, that will ne
fy my desires, which are carried out after assurance of the love of God in Christ? If you give me no more to comfort me, than what you give or might have given to Judas, can you expect I should receive settlement and consolation? Truly miserable comforters are you all, physicians of no value, Job’s visiters; skilful only, to add affliction unto the afflicted.
But be of good comfort, will Arminians say; Christ is a propitiation for all sinners, and now thou knowest thyself soto be. .&nsw. True, but is Christ a propitiation for all the sins of those sinners? If so; how can any of them
perish? If not; what good will. this do me, whose sins.
perhaps (as unbelief) are such, as for which Christ was not propitiation? But ‘(will they say) exclude not thyself, God excludeth none; the Jove which caused him to send
his Son, was general towards all: tell not me.of God’s
excluding, I have sufficiently excluded myself; will he powerfully take me in? hath Christ not only purchased that Ishall be admitted, but also procured me ability, to enter into his Father’s -arms? Why, (say ye) He hath opened a door of salvation to all: alas! is it nota vain endeavour to open a grave, for a dead man to come out? Who lights a candle for a blind man to see by? To open a door for him to come out of prison, who is blind and lame and bound, yea dead, is, rather to deride his misery, than to procure him liberty: neither tell me that will yield me Strong consolation, under the enjoyment whereof, the greatest portion of men perish everlastingly.
2. The opinion concerning a general ransom, is so far from yielding firm consolation unto believers from the death of Christ; that it quite overthrows all the choice ingredients of strong consolation, which flow therefrom: and that, (1.) by strange divisions and divulsions of one ‘thing from another, which ought to be conjoined, to make up one certain foundation of confidence; (2.) by denying the efficacy of his death, towards them for whom he died+ both which are necessary attendants of that persuasion.
(1.) They so divide the impetration of redemption, and the application thereof, (the first being, in their judgments, the only 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 applied unto them, as - to be saved thereby. Now the first of these, such as it is, (an effectual possible redemption, notwithstanding which all the sons of men might perish everlastingly,) being the whole object of the death of Christ (as is asserted) separated and divided from all such application of redemption unto any, as might make it profitable and useful in the least measure, (for they deny this application to bea fruit of the death of Christ; if it were, why is it not common to all for whom he died?) what comfort this can in the least degree afford to any poor soul, will not dive into my appr ehension. What shall I do, saith the sinner; the iniquity of my heels compasseth me about, I have no rest in my bones by reason of my sin; and now, whither shall Tecause my sorrow to go? Be of good cheer, (say they) Christ died for. sinners: yea, but shall the fruits of his death be certainly applied unto all them for whom he died? If not, I may perish forever. Here let them that ean, answer him, according to the principles of universalists; without sending him to his own strength in believing, or that which in the close will be resolved into it, ef erit mihi magnus Apollo. And if they send him thither, they acknowledge the consolation concerning which they boast, properly to proceed from ourselves, and not from the death of Christ.
(2.) Their separating between the oblation and intercession of Jesus Christ, makes little for the consolation of believers; yea, indeed quite everts it. There are,amongst. others, two eminent places of Scripture, wherein the Holy Ghost holdeth forth consolation to believers, against those two general causes of all their troubles and sorrows, viz. their afflictions, and their sins. The first is, Hom. Vill. 32, 33, 34. the other, 1 JoAnii. 1,2. In both which places, the apostles make the bottom of the consolation which they hold out to believers, in their afflictions and failings, to be that strait bond and inseparable connection which 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 find, that on this lies the stress, and herein consists the strength of the several proposals 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 authors of universal redemption, do all of them divide and separate these two: they allow of no. connection between’ them, nor dependence of one upon another, further than is effected by the will of man: his oblation they stretch to all, hisintercession to a few only. But the death of Christ, separated from his resurrection and intercession, being no where proposed as a ground ef consolation, yea, positively declared to be unsuitable to any such purpose, 1 Cor. xv. 14. certainly they who hold it out as soseparated, are no friends to christian consolation.
(3.) Their denial of the procurement .of faith, grace,: holiness, (the whole intendment of the new covenant,) and perseverance therein, by the death and blood-shedding of. Jesus Christ, unto all or any of them for whom he died, doth not appear to. be so suitable an assertion, for to raise consolation from his cross, as is vainly pretended. - What solid consolation, I-pray, can be drawn from such dry breasts, as from whence none of these things do flow? ‘That they have not immediate dependence on the death of Christ, according to the persuasion of the assertors of universal grace, hath been before declared; and is by themselves, not only confessed, but undertaken to be proved... Now where should a’ soul look for these things, but in the purchase of Christ? whence
Hh 2
366 Otjections particularly answered, Book IV.
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 procure- mént 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 attainment of these things, in our own strength? is this the consolation you afford ‘us, to send us from. free grace, to free will? Whither, I pray, according to your persuasion, shoulda poor soul go, that finds himself in want of these things? To God, who gives all freely: well; doth God bless us with any spiritual blessings, but only in Jesus Christ? doth he bless 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 Mediator? Is this a way to comfort a soul, 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 /ipella.
It is then most apparent, that the general ransom,
(which is pretended) .is so far from being the bottom of any solid consolation unto them whose due it is, that it is directly destructive of, and diametrically opposed unto, all those ways whereby the Lord hath declared himself willing that we should receive comfort from the death ef his Son: drying up the breasts from whence, and poisoning the streams whereby-it should be conveyed unto our souls. 3. The next thing we have to do, is to manifest, that the doctrine of the “effectual redemption of the elect only by the blood of Jesus, is not liable to any just exception as to this particular; nor 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 colour of reason, is objected; (for as to the exclamation, of shutting out innumerable eons from any share in the blood of Christ, seeing confessedly they are reprobates, unbelievers, and persons finally impenitent, we are not at all moved at;) comes to this head, viz. that there is nothing in the Scripture, whereby any man can assure himself that Christ died for him in particular, unless we grant that he died for all. But, (1.) 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 universal redemption, is a sufficient testimony.*
(2.) That the assurance arising from a practical syllogism, whereof one proposition is true in the word, and the second by the witness of the spirit in the heart, is infallible, hath hitherto been’ acknowledged by all; now such assurance may all believers have, that Christ died for them, with an intention and purpose to save their souls. For instance; all believers may draw out the truth of the word, and the faith created in their hearts, into this conclusion, viz. [1.] Christ died for all believers; that is, all who choose him’and rest upon him as an alilsufficient Saviour: not that he died for them as such, but that all such are of those for whom he died. He died not for believers, as believers; though he died for all believers: but for all the elect, as elect; who by the benefit of his death do become believers, and so obtain assurance that he died for them. For such of those that are elected, who are not yet believers, though Christ died for them, yet we deny that they can have any assurance of it, whilst they continue such: you suppose it a foul contradiction, if a man should be said to have assurance that Christ died for him in particular, and yet continue an unbeliever. Now this first proposition, as in the beginning laid down, is true in the word; in innumerable places. (2.] The heart of a believer, in the witness of the Spirit, assumes — but I believe in. Christ; that is, 1 choose him for my Saviour, cast and roll myself on him alone for salvation, and give up myself unto him, to be disposed of unto mercy, in his own 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
*The difference between this and the following answer, is to be particularly observed. According to this first answer, believers may assure their hearts, of their share and interest in Christ, as held out to them in the promise; without respect to any experience in themselves: but the next answer is, about a reflex assurance, of Christ’s having had an intention and purpose, in dying, to save their souls.
to all: from whence the conclusion is, therefore the Lord Jesus Christ died for me in particular, with an intention and purpose to save me,
This is such a collection, as all yeliécers) ahd none but believers, can justly make; so that it is peculiar to them alone: and unto those only, is this treasure of consolation to be imparted. ‘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 entreaties of the gospel unto sinners, to induce them to believe: which when, by the grace of Christ, they do, closing with the promise, the fore-mentioned infallabls assurance, of the intention and purpose of Christ to redeem them by his death, Matth. i. 21. is made known unto them. Now, whether this be not a better bottem and foundation, for a man to assure his soul unto rest and peace upon, than that reasoning which our opposers in this business, (most suitable to their own principles,) lay as a ‘common stone, viz. Christ died for all men; J am a man; therefore Christ died for me; let any man judge: especially considering, that indeed the first proposition is absolutely false; and the conclusion, if it could be true, yet, according to their persuasion, can be no more ground of consolation than Adam’s fall. All this is spoken, not as though either one opinion or other were able of itself to give consolation, which God alone, in the sovereignty of his free grace, ean and doth create: but only to show, what principles are suitable to the means whereby he “sage. on and towards his elect.
4. The drawing of gospel- dongolatioe from the death of Christ,.as held out to be effectual towards the elect only, for whom alone he died, should close up our discourse. But considering, (1) how abundantly this hath been done already, by divers eminent and faithful labourers in the vineyard of the Lord; (2) how it is the daily task of the preachers of the gospel, to make it out to the people of God; (3) how it would carry me out besides my purpose, to speak of things in a practical way, having designed this discourse to be purely polemical; and (4) that such things are no more expected nor welcome, to: wise and learned men, in controversies of this nature, than knotty crabbed scholastical objections, in popular sermons and doctrinal discourses intended merely for edification: I shall not proceed therein,
Only, for a close, I desire the reader to peruse that oneplace, Rom. v. 32, 33, 84. And I make no doubt but that he will, if not infected with the leaven of the error opposed conclude with me, that if there be any comfort, any consolation, any assurance, any rest, any peace, any joy, any re~= freshment, any exaltation of spirit, to be obtained here below, it is all to be had in the blood of Jesus long since shed, and his intercession still continued: as both are united, and appropriated to the elect of God; who by the precious effects and fruits of them both, are drawal’ to believe, and preserved in believing, to the obtaining of an ‘immortal crown of glory that shall not fade away.
Move ed Ora, ore’ “Ined Xess, Coke e’6 TES wiavas; “Anny,
:
A FEW
TESTIMONIES OF THE ANCIENTS.
I. The confession of the holy church of Sin y eel a little after ne commendation given it by the Holy Ghost, Revel. - 9 upon the martyrdom of Policarpus. ‘On Ste Toy Xpisov wore xnaTarcmesy Ouynrepnede, 3a Tov umep THs TS
x0 Ms TOY colomevay Tatnp las, mal gyre CUTE eTep ov sive CeCe, —
Euseb. Hist. Eccles. lib. 4. cap. 15.
Neither can we ever forsake Christ, him who suffered for the salvation of the world of them that are saved; nor worship any other.’
IJ, The witness of holy ‘Ignatius; as he was carrying to Rome from Antioch, to be cast to beasts for the siceomiriess of Jesus. Epist. ad Phil, (anno ie
«This is the way leading to the Father, this the Rock, the fold, the key; he is the shepherd, the sacrifice; the door ep knowledge, by which entered Abraham, Isaac, Jacob, Moses, and the whole company of prophets, and the pillars of the world, the apostles, and the spouse of Christ; ‘for which, instead of a dowry, he poured out his own blood, that he might redeem ‘her.””? Surely Jesus Christ gives not a dowry for any, but his own spouse.
III. Clemens, whose name was in the book of life, Phzd.. 3. with the whole church at Rome in his days, in the spite to the church of Corinth.
Ata thy ayarny dy eye m E06 nmas, To ce eae avTs Zdwney omg hme éy Fern war aUTBs 5 TRY ooo Ke vmee NS oop nog AMO, 2) ray Yoxny omte Luxay imay.
“‘ For the love which he had unto us, he gave his blood
4 few Testimonies of the Ancients. 371
for us, according to his purpose, and his flesh for our flesh, and his life for our lives.’’
Where you have assigned, 1.The cause of Christ’s death, his love to us; 2, The object of it,.us or believers; 3. ss, he manner how lie redeemed us, even by commutation.
N. B. This triple testimony is taken from the very prime of undoubted antiquity.
IV. Cyprian. Epist. 63. to Czecilius:; an holy learned and famous martyr. Ann. 250.
Nos omnes portabat Christus, qui et peccata nostra portabat. ‘*‘ He bare all us, who bare our sins:’”’ (that is) He sustained their persons on the cross, for whom he died.
The same, to Demetrian.
Hane gratiam Christus impertit; subigendo mortem tropheo crucis, redimendo credentem pretio sanguinis sul.
This grace hath Christ communicated: subduing death in the trophy of his cross, Ree believers with the price of his blood.’
The same, or some other ancient and pious writer of the cardinal works of Christ. Serm. 7. secund. Rivet. Cat. Sac, in Cyp. Scultet. Medel. pa — — Erasm. preefat. ad lib.
. The same author also, in express terms, mentions the sufficiency of the ransom paid by Christ; arising from the dignity of his person. 8
Tantz dignitatis illa una Redemptoris nostri fuit oblatio, ut una ad tollenda mundi peccata sufficeret.
“QOfso great dignity was that one oblation of our Redeemer, that it alone was sufficient to take away the sins of the world.” |:
V. Cyrill. of Hierusalem, Cateches. 13. (cir. ann. 350.)
Kei ey Pavmarns, ét norms oAos eAuTeaDY & veep ay a Sedres Vines, arAAe vid6 Qed LOVOVEVNS, 0 aToSvnrnwy. KS £4 TOTE Ola To Surov 7Hs Pearews, bBeC an Suray Ex, WeewOnTS ued, Ove ro Budov lyre yo EvxomalTegoy Ob Tis évov es E65 Rae Loc eroy Sn EsreAcucov as;
“Wonder not if the whole world be redeemed; for he was not a mere man, but the only begotten Son ‘of God that died; and if then, through the eating of the tree (forhidden) they were cast out of paradise; certainly now by
872 fl few Testimonies of the Ancients.
the tree (or cross) of Jesus, shall not believers more easily enter into paradise?”’
So also doth another of them make it maiites: in what sense they use the word all, viz.
VI. Athanasius, of the incarnation of the Word of God. (cir. ann. 350.)
Otros esiy DI meavToy can. 1G WS mesbarey, ure THs WaT AY TwTNL Le, avripuyoy To fauTs come tig Savaroy Wee LOSS.
‘¢ He is the life of all; and as a sheep, he delivered his body unto death — a price for their souls, that they all might be saved.”’
All,-in both places, can be none.but the elect. As, -
VII. Ambrose de vocat. Gen. lib. 1. cap. 3.. Or rather Prosper. lib. 1. cap. 9. edit. Olivar. (cir. ann. 370.)
Si non credis, non descendit tibi Christus, non tibi.
passus est. “‘ If thou believe not, Christ did not descend for thee. he did not suffer for thee.’
Ambr. de fide, ad Gratianum.
Habet populus Dei plenitudinem suam in elaitis enim et praescitis: atque ab omnium generalitate discretis, specialis quedam censetur universitas: ut de toto mundo totus mundus liberatus: et de omnibus hominibus, omnes homines videantur assumpti.
“For the people of God hath its own fulness — in the elect and foreknown: distinguished from the generality of all there is accounted a certain special universality: so that the whole world, seems to be delivered from the whole world; and all men to be taken out of all men.’
in which place he proceedeth at large to declare the
reasons, why, in this business, all, and “the world, are so
often used for some of all sorts.
N. B. These that follow, were wrote after the rising of the Pelagian heresy; which gave occasion to more diligence of search and wariness,of expression, than had formerly beea used vy some.
a,
Lie) te
.
’
4
i
A few Testimonies of the Ancients. 373
VIII, Augustinus, de cor. et grat. cap. 11. (cir. ann, 420.
Poy hune Mediatorem, Deus ostendit eos, quos ejus sanguine redemit, facere se, ex malis, in eternum bonos.
‘«¢ By him the Mediator, the Lord declareth that he maketh those whom he hath redeemed with his blood, of evil,. good to eternity.’
Vult possidere Christus quod emit; tant, emit ut possideat.
“Christ will possess what he bonght 5. he bought it with such a price, that he might possess it.’
Idem, Serm. 44, de verbis Apost.
Qui nos tanto pretio emit, non vult perire quos emit. ‘« He that. bought us- with such a price, will have n none to perish whom he hath bought. -
Idem, tractat, 87. an 2 Fohan.:
Ecclesiam plerumque etiam ipsam, mundi nomine appellat; sicut est illud, Deus erat in Christo mundum reeoncilians sibi: itemque illud; Non venit Filius hominis ut judicet mundum, sed ut salvetur mundus per ipsum. Et in epistola sua Johannes ait; Advocatum habemus ad Patrem, Jesum Christum justum; et ipse propitiator est peccatorum nostrorum: non tantum nostrorum,ysed etiam totius mundi. Totus ergo mundus est ecclesia; et totus mundus odit ecclesiam. Mundus igitur odit mundum; inimicus reconciliatum; damnatus salvatum; inguinatusmundatum; sed iste mundus quem Deus in Christo reconciliat sibi, et qui per Christum salvatur, de mundo — electus est. inimico, damnato, contaminato.
‘‘ He often calleth the church itself by the name of the world, as in that, God was in Christ reconciling the world to himself: and likewise that,. The Son of Man came not to condemn the world, but that the world through him might be saved. And John, i in his epistle, saith: We have an ‘Advocate, and he is the propitiation for the sins of the whole world. The whole world therefore is the church; and the whole world hateth the church.. The world then hateth the world: that (world) which is at enmity (hateth) the (world) reconciled: the potenned (hateth) the saved
i;,
374 mF Jew Testimonies of the Ancients.
(world): the polluted (hateth) the cleansed. (world): but that world which God in Christ reconcileth to himself, and which is saved by Christ, is chosen out of the hostile, condemned, defiled world.’’;
Much more to this purpose might be easily cited of Augustine; but his judgment in these things 1 is known to all.
LX. Prosperus Respon, ad Capit Gal. cap. 9. (cir. ann, 440.) -
Non est crucifixus in Christo, qui 1 non est tasmbram corporis Christi: cum itaque dicatur Salvator, pro totius mundi redemptione crucifixus, propter veram humanz nature. susceptionem; potest tamen dici pro his tantum crucifixus, quibus mors ipsius profuit. Diversa ab istis sors eorum est, qui inter illos censentur de be ly dicitur, Mundus eum non cognovit.
“He is not crucified with Christ, who is not a member ‘of the body of Christ: when therefore our Saviour is said to be crucified for the redemption of the whole world, because of his true assumption of the human nature; yet may he be said to be crucified only for them, unto whom his death was profitable. Different from these is their lot, who are reckoned amongst them of whom it is said, ‘T he world knew him not.” 3
Idem; Resp. Object. Vincent. Resp. 1.
- Redemption is proprietas haud dubie penes illos est, de quibus princeps mundi missus est for as: mors Christi non itaim pensa est humano generi, ut ad redemptionem ejus, etiam qui regenerandi non erant, pertinerent.
Doubtless the propriety of redemption i is theirs, from whom tie prince of this world is cast out: the death of Christ is not so laid out for human kind, that they also should belong unto his posite, apa who were not to.be
regenerated.”
Idem; de ingrat. cap. Ps
“Sed tarnen haec aliqua si vis ratione tueri, & Et credi tam stulta cup is: jam pande quid haec sit; Quod bonus omnipotensque Deus, non omnia subdit
2 feu) Testimonies of the Ancients. S19
Corda sibi, pariterque omnes jubet esse fideles?
Nam si nemo usquam est quem non velit esse redemptum, Haud dubie impletur quicquid vult summa potestas: Non omnes autem salvatur.
Which is in sum: If there be none whom God would not have ‘vaaoeed, why are not all saved; seeing the will of the Almighty is infallibly accomplished: ae
X. Council of Valence, Can. 4. (Ann. 855.)
Pretium mortis Christi, datum est pro illis tantum, de quibus Dominis ipse dixit: Sicut Moses exaltavit serpentem in deserto,, ita exaltari oportet Filius hominis; ut omnis qui credit in ispso non pereat, sed habeat vitaineternam. vi
“The price of the death of Christ is given for te alone of whom the Lord himself said: As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.’