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life and falvation. This is manifeft, in that the Lord doth earnestly againe and againe call upon impenitent and obftinate finners to repent and believe, protefting that he defires not their death, but rather that they should repent and live, when yet in his just and -dreadfull judgement he hardeneth their hearts for their perverleneffe and rebellion, that they cannot repent. But in relpect of the good pleature of God not to give them grace to repent and believe, which of his rich mercy he gives to others, who have abuted what they received no leffe, perhaps more then they, the end is to manifeft his justice in them, for the contempt of his grace. For what God doth command, intreat, perfwade and promife, that he doth will as he doth command, intreat, pertwade and promise it. But as God doth juftly denie that grace to one, which of his free love he vouchfafeth unto another, fo he willeth to manifeft his juftice in the one fort, and the riches of his grace in the other.

Laftly, Some object, that they that are invited muft either have Chrift, he not dying for them, or miffe of Chrift though they repented, whereof the former would argue mutability, that Chrift hould die for men, and not die for them, and the latter would be a breach of promile. A conceit not much unlike, drove Socinus to dente the prefcience of God, becaule whencefoever this prefcience commeth, it is altogether certaine, and from that is neceffarily gathered an antecedent neceffity of all things which are done, Socin. Bralect. cap.8. And in the fame forme and manner a man may reafon from the prefcience of God, if God approve the repentance and faith of them, whom he doth certainly foreknow to have no portion or benefit by the death of Christ, then either if they repent they fhall have no benefit, which is contrary to his promife, or if they have benefit, then is God deceived, neither of which can be admitted without blafphemie.

And the answer to both thefe cavils is one, that certaine it is Christ died for them that believe, and whotoever believeth in him truly and unfainedly, fhall have benefit by his death: but we need not, we cannot fay, Chrift died for them for whom he died not, or that God is changeable: For it is as fure and true, that they will not repent and believe for whom Chrift died not. The connexion is good, if the reprobate doe repent and believe unfainedly they

fhall

fhall be partakers of the benefits of Chrifts death: but the fimple Propofitions are both falfe; the reprobates doe repent, and they are partakers of the faving benefits of Chrifts death. Carnall reafonings have brought forth ftrange monsters in Divinity, and in this particular not a few: It is good for us to acknowledge the wifdome, juftice, goodneffe, mercy and truth of God in all his wayes, though we cannot wade into the depth of his counsels. If men give themfelves leave to reafon thus against the proteftations of the Lord, why doth he intreat and perfwade them to returne? why doth he complaine that they will not come unto him? if he give them not grace to come if they will, if he doe not enable them: Might they not plead as well against the fore-knowledge of God in the fame manner, if God certainly fore-know that men will not returne upon fuch invitation, why doth he intreat againe and againe, fending his Prophets early, and calling upon them, when by the refufall of fuch mercy, they aggravate their fin, and encrease their judgement. Sure amongst men fuch a course would be accounted idle, unleffe it was done for a further end. One answer will fuffice to both Objections: but when shall we make an end, if we give way to our ignorant and blind imaginations.

See Malder an-
tifynod p.23,24
Tapper.infchal
Lovan. Art.6.
Fr.Sown, L-3.

Now let us come to the fecond opinion, which is that Chrift died, and by his death fatisfied the justice of God for all that have believed, doe believe, or fhall believe; that they, and they only. are partakers of the faving benefits of Chrifts death. The death and redemption of Chrift they deny not to be fufficient for the falvation of all men: nor that it is effectuall in many particulars, to fome that believe not fincerely: but that, if the will of God, or the event be confidered in refpect of faving benefits, it was peculiar to the faithfull. For Chrift the Mediatour of the Covenant of dement. Relig. grace, died for them only that be comprehended in the Covenant Chrift.cap.19.. of grace. His bloud is the bloud of the everlasting Covenant, of: Zach.9.1 I the Covenant that God of his grace hath ftricken with his Church, Mat.16.26. and was fhed for them that have been, are and fhall be called in- and 20.28. to that Covenant. This is my bloud of the new Testament, which Mar.14.24 is fhed for many for remiffion of finnes: For many both Jews and Ifa. 5.12. Gentiles, of which the Church was to be gathered. Luke hath Lak.22.20 it, which is fhed for you, and fo it was fhed for them, and for Heb.9.28, many of the fame fpirituall eftate and condition with them, for

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many

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Heb.13.20.

Hcb.2. 10,13.

a Cor. 1.31.

Ifai. 55. 5. Exod.4.10. Exod. 5.1. Jer. 10.10. Ifai. 63.8. Hof 1.10. Tit.3 14. Col.1.21. Gal 4,26. Rom.4.16.

many under the fame Covenant. The word many is used for all
fometime, Rom. 5.15,16,19. but here it is used rather to diftin-
guish them that be in Covenant, from them that be caft off, and
them to whom remiffion of fins purchased by the bloud of Chrift
is fealed in the Sacrament,from them to whom it is applyed. The
remiffion of finne here fpoken of, is not put for remiffibleneffe,
but actuall remiffion granted and received, for remiffion in a& and
application, whereof all are not partakers. If all be taken for the
common fort and poore of the people(which yet may be questio
ned, and cannot be proved by any paffage of Scripture, or fhew of
reafon) and our Saviour ufed that phrafe to teftifie his aboundant
love and humility, in that he fhed his bloud for the poore and in-
feriour ranks of men in this world, it makes nothing against the
former interpretation. For not many mighty, not many noble,
but the poore and bafe of this world are called and admitted into
Covenant. But the faithfull only be effectually in Covenant:
they that be in Covenant, according to the outward admini-
ftration, doc profeffe the faith, and in fome degree are con-
formable in refpect of converfation: they that be truely and
effectually in Covenant, doe foundly and unfainedly beleeve.
When the Scripture fpeakes of them that be out of Cove-
nant, it faith they are not knowne of God, neither doc they
know God, that is, they are not regarded of God, neither
doe they regard him: when of them that live in Covenant
it ftileth them the people of God, fonnes or children of God,
the fonnes of the living Ged, a peculiar people, reconciled
unto God, juftified unto life; the daughters of Zion and of Jeru-
falem, who have the Jerufalem that is above for their fpirituall
mother, the feed of Abraham, who is the Father of us all; And as
Jerufalem which is above is the mother of us all, fo is Chrift faid
to die for us all, and God to have mercy upon all. Rom. 8.32. He
that spared not his own Sonne, but delivered him up for us all, Rom.
11.32. God hath concluded them all in unbeliefe, that he might have
mercy upon all. Rom.5.18. By the righteousnese of one, the free gift
came upon all men unto juftification of life, that is, of all them
which pertaine to the pofterity of Chrift by fpirituall regenerati-
on. It may well be, that all to whom Paul wrote that Epiftle,
did not unfainedly believe, but as they profeffed the Doctrine of
Salvation,and in fome measure walked according to the policie of

the

the new Jerufalem, and as they enjoyed the Ordinances of grace, whereby Chrift was applied, fo the Apostle fpeakes of them as Saints and beloved and faithfull. And in the fame fenfe in other places, they are reckoned amongst the faithfull, beloved and elect, who believe for a time, and profeffe the doctrine of Salvation, and partake the feales of the Covenant, though afterwards they fall away: and as they are called beleevers, converts, difciples, members of Chrift, temples and fonnes of God; as they are faid to be justified, fan&ified, and redeemed, fo is Chrift to have died for them, as he is applyed in the Ordinances of grace, and they partake of the benefits of his death. But as for them that be not in Covenant, we shall never reade that their finnes are pardoned, A&.10.43.) that they are delivered from death,purged from their finnes,reconJob. 5.24 ciled unto God, received into favour : nay, the contrary is plainly Joh... affirmed of them, that they are not the people of God, that they Aa.s.% have no communion with Chrift, that they are enemies in their Rom.5.1. minds by wicked works, alienated from God, that the wrath of Rom.9.25,26, Cel, 1.1. God abideth on them, that they are without God in the world; Joh.3.36. which is never faid of them for whom Chrift died. The Scripture 2 Cor.6.15, fpeaketh expreffely, that Chrift died for his Church, his fheep, 16,17. his children, his people, the people or children of God, thofe that are given unto him of the Father, his brethren. As the Father knoweth me, even fo know I the Father, and I lay downe my life for my Sheep. Job.10.15. Take heed unto your felves, and to all the flocke, to feed the Church of God, which he hath purchafed with his own bloud. Act.20.28. Chrift is the head of the Church, and he is the Saviour of the body. Eph.5.23. Chrift loved the Church, and gave himselfe for ir. ver.25. He shall fave his people from their finnes. Matth. 1. 21. Who gave himselfe for us, that he might redeeme us from all iniquity, and purific unto himself a peculiar people.Tit.2.14. As thou hast given him power over all flesh, that he should give eternall life to as many as thou hast given him. Joh.17.2. He prophefied that fefus fhould die for that Nation; and not for that Nation only, but also that he should ga ther together in one, the children of God that were scattered abroad. Job. 11,51,52. For both he that fan&tifieth, and they who are fanctified are all one for which cause he is not ashamed to call them brethren, faying, I will declare thy Name to my brethren, Heb, 2, 11, 12, The Church and people of God in themselves confidered were finners, ungodly, enemics, alienated from God, and Chrift died for them,

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not

Rom. 5.6,10.

Pfal. 22.27. Pfal.78.11. and 86. 9.

Synodal. circ.

Vorft.amica collat, cum

.

Pifcat.felt, 26.
Gal.8.20.

not that he found them friends or brethren, or children, but that he might make them fuch, as by the participation of the benefits of his death they are made fuch indeed. The faithfull are the feed or children of Chrift, which he hath brought forth with pain and travell. Ifai.53.10,11. The inheritance of Chrift, which he hath purchafed by his death, given unto him of the Father, that they might be redeemed from death, and poffeffed of him for their Salvation. Pfal.2,8, as the Pfalmift elfe where expounds it, All the ends of the world shall remember and turne unto the Lord: and all the kinreds of the Nations fhall Worship before thee. And if Chrift died thus for his people, feed, inheritance, fheep, and Church,he died not equally for all and every man for then in his death he confidered none to be made his sheep or brethren before others, nor did he purchase grace that one thould be made the child of God rather then another. For though grace be distributed, in different degrees, yet that being fo common, 10 them that beleeve and them that beleeve not, that, fome times the greater measure is given to them that reje& and caft it cff, it cannot be the caule wby one man differs from another.

Many things are answered to this argument; As first, that it is Art. 4.317. not faid Chrift died for his sheep, or brethren only, and that his dying for them doth not exclude others; as Paul faith, Chrift died for him,applying the death of Chrift to himfelf, but not excluding others. But the inftance is not like; for these words (for me) are not dis junctive to diftinguifh Paul from the rest of the faithfull, but from unbeleevers, or them that were not in the fame ftate or kind. This is a priviledge common to Paul with all be lecvers,that Chrift died for him: in refpect of them then it is not disjunctive, but in refpect of them who be not partners in that prerogative, it is disjunctive. Therefore the example doth ra ther prove the fpeech to be reftrictive, then otherwife: for as thefe words of Paul, who loved me, and gave himselft for me, diftinguifh Paul from the company of unbelcevers, and fo are exclu five: in like manner are thefe words of our Saviour, I lay down my life for my sheep, reftrictive and exclufive. In thofe Texts there is no exclufive particle expreffed, but the propofition for fenfe is refrictive. For when difference or distinction is contained in fome terme,the Propofition is for fenfe exclufive, no leffe then if it was exprcfely

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