The Mystery of the Gospel Vindicated and Socinianism Examined
3. This Ransom was also a Sacrifice, as hath been declared. Look then to whom the Sacrifice was offered, to him the Ransom was paid. These are but several notions of the same thing. Now the Sacrifice he offered to God, Eph. 5. 2. to him then also, and only was this Ransom paid.
4. Christ paid this Ransom as he was a Mediator and surety: nos he was the Mediator between God and man, and therefore he must pay this Price to one of them, either God or man; & i • is not difficult to determine whether: 1 Tim. 2. 5, 6. gives us this fully. He is the Mediator, and as such he gave himself 〈 in non-Latin alphabet 〉 , a Price of Redemption to God.
From this description of redemption properly so called, and the Application of it to the redemption made by Jesus Christ we thus argue.
He who by his own blood and death paid the price of our redemption to God, in that he underwent what was due to us, & procured liberty & deliverance thereby, He made satisfaction properly for our sins; but when we were Captives for sin to the justice of God, & committed thereon to the power of sin and Satan, Christ by his death and blood paid the price of our redemption to God, and procured our deliverance thereby: therefore he made Satisfaction to God for our sins.
For the farther confirmation of what hath been delivered, some few of the most eminent Testimonies given to this truth, are to be explained and vindicated, wherewith I shall close this Discourse of our Redemption by Christ. Out of the very many that may be insisted on, I shall choose out only those that follow.
1. Rom. 3. 24, 25. Being justified freely by his Grace, through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. Redemption in its self, in its Effect, in respect of us, with all its causes is here expressed. Its effect in respect of us, is, that we are justified freely: 〈 in non-Latin alphabet 〉 , not brought easily, and with little labor to be righteous or honest, as some vainly imagine ( Grot. in locum ) but accepted freely with God, without the performance of the works of the Law, whereby the Jews sought after Righteousness. 2. The End on the part of God, is, the declaration of his Righteousness. 3. The means pocuring this end is, the blood of Christ: redemption by Christ, and in his blood.
4. The means of communicating this effect on the part of God is the setting forth Christ a propitiation: on our part as to application, it is faith in his blood.
As to the Effect of our justification, it shall afterwards be considered. The manner, or rise of it rather, (for both may be denoted) on the part of God, is 〈 in non-Latin alphabet 〉 , that is, freely: or as it is expounded in the next words, 〈 in non-Latin alphabet 〉 , by his grace. Our redemption and the effects of it are free 1. On the part of God, in respect of his purpose and decree, which is called 〈 in non-Latin alphabet 〉 , Rom: 11. 5. His great Design, and contrivance of the work of our Salvation, and deliverance. This he did according to the good pleasure of his will, to the praise of the glory of his grace, Ephes. 1. 5, 6. according to his good pleasure which he had purposed in himself, v. 9. according to the purpose of him who worketh all things after the counsel of his own will, v. 11. And it is free in regard of the Love, from whence Christ was sent, John. 3. 16. which also is ascribed 〈 in non-Latin alphabet 〉 , Heb. 2. 9. And it is free in respect of us: we do not obtain it by the works of the Law, Rom. 4. 6. neither can it be so attained, nor is that required of us; and free on our part, in that nothing of us is required in way of satisfaction, recompense, or ransom; He spared not his Son, but with him freely gives us all things, Rom. 8. 〈 in non-Latin alphabet 〉 , we are justified freely, that is, we are delivered from our bondage without any Satisfaction made by us, or works performed by us, to attain it, God having freely designed this way of salvation, and sent Jesus Christ to do this work for us.
Ad justitiam vero perducuntur etiam sine labor qui ad minores virtuies, id est, philosophicas requiri solet, fides enim ejus laboris compendium facit. 〈 in non-Latin alphabet 〉 . Grot. in loc.
The 〈 in non-Latin alphabet 〉 of the great man, in the whole interpretation of that Epistle, as of others of sundry sorts besides himself, is, that to be justified, is to be brought to righteousness by the practice of virtue and honesty (which answers to that the Scripture calls sanctification ) with as gross a shutting out of light, as can befall any man in the world. This with that notion which he hath of Faith, is the bottom of this Interpretation. But,
2. Let him tell us Freely, what instance he can give of this use of the word 〈 in non-Latin alphabet 〉 , which here he imposeth on us? that it should signify the facility of doing a thing: And withal, whether these words 〈 in non-Latin alphabet 〉 , denote an Act of God, or of them that are justified? Whether being justified freely by his grace, be his free justifying of us, as to what is actively denoted, or our Easy performance of the works of Righteousness? that 〈 in non-Latin alphabet 〉 , in this place, should relate to our duties, and signify easily; and not to the Act of God accepting us, and import freely, is such a violence offered to the Scripture, as nothing could have compelled the Learned man to venture on, but pure necessity of maintaining the Socinian justification.
3. For the Philosophical virtues, which the God's sold for labor, they were splendid a peccata, and no more.
As to this part of the words, Socinus himself was not so far out of the way, as the Annotator; saith he, Justificati gratis, sensus est, partem nobis esse peccatorum nostrorum absolutionem (id enim ut scis quod ad nos attinet reipsa justificari est) non quidem per legis opera, quibus illam commeriti sumus, sed gratis per gratiam Dei. De Servat. lib. 1. part. 2. cap. 2.
2. The End on the part of God, is 〈 in non-Latin alphabet 〉 , the declaration of his righteousness, 〈 in non-Latin alphabet 〉 , is properly God's justice as he is a Judge. It is true 〈 in non-Latin alphabet 〉 is often rendered by the Seventy 〈 in non-Latin alphabet 〉 , and by us from thence, Righteousness, which signifies indeed benignity, kindness, and goodness: and so 〈 in non-Latin alphabet 〉 which is Righteousness, is rendered by them sometimes 〈 in non-Latin alphabet 〉 mercy, and the circumstances of the place may sometime require that signification of the word; but firstly and properly, it is that property of God, whereby as a Judge, he renders to everyone according to their ways before him, rewarding those that obey him, and punishing transgressions; This I have elsewhere declared at large: Hence he is 〈 in non-Latin alphabet 〉 Psal. 9. 4. which as Paul speaks 2. Tim. 4, 8. is, 〈 in non-Latin alphabet 〉 , the righteous Judge, so Rom. 1. 32. 2 Thess. 1. 6. Rev. 15. 4. so Isa. 59. 16. And he saw that there was no man, and wondered that there was no Intercessor, therefore his arm brought Salvation unto him, & his Righteousness it sustained him. His Righteousness sustained him in executing vengeance on the enemies of his Church. This is the Righteousness that God aimed to manifest, and to declare in our redemption by Christ: that he might be just, as the words follow; namely, that he might be known to be just and righteous, in taking such sore vengeance of sin, in the flesh of Jesus Christ his Son, Rom. 8. 3. Hence did God appear to be exceeding righteous, of purer eyes, then to behold iniquity. He declared to all the World, what was due to sin, and what must be expected by men, if they are not partakers of the Redemption which is in the blood of Jesus Christ, Rom. 8. 3.
Grotius would have 〈 in non-Latin alphabet 〉 here to signify goodness and bounty; which as we deny not, but that in some places in the Old Testament where it is used by the LXX, it doth, or may do, so we say here, that sense can have no place, which nowhere is direct and proper: for the thing intended by it in that sense, is expressed before in those words 〈 in non-Latin alphabet 〉 , and is not consistent with that, that follows, 〈 in non-Latin alphabet 〉 , which represents God, as he is, 〈 in non-Latin alphabet 〉 , as was spoken before,
Socinus goes another way, says he. In Christo, Deus ut ostenderet se veracem & fidelem esse, quod significant verba illa, justitiae suae, &c. Referring it to God's Righteousness of veracity and fidelity, in fulfilling his promise of forgiveness of sins. But, says Grotius, Righteousness cannot be here interpreted, de fide in promissis praestandis, quia haec verba pertinent non ad Judaeos tantum, sed ad Gentes etiam, quibus nulla promissio facta est.
But how are these Ends brought about, that we should be 〈 in non-Latin alphabet 〉 ; and yet there should be, 〈 in non-Latin alphabet 〉 ?
3. Ans. The Means procuring all this, is the blood of Christ; it is, 〈 in non-Latin alphabet 〉 : by the redemption that is in Jesus Christ; and how that Redemption is wrought, he expresseth, when he shows how we are made partakers of it, 〈 in non-Latin alphabet 〉 , through faith in his blood. The redemption wrought and procured by the blood of Christ, is the procuring cause of all this. The causa 〈 in non-Latin alphabet 〉 , is the Grace of God, of which before, the causa 〈 in non-Latin alphabet 〉 , is this blood of Christ; This Redemption, as here, is called 〈 in non-Latin alphabet 〉 , Luk. 21. 28. Eph. 1. 7. Coll. 1. 14. 〈 in non-Latin alphabet 〉 , Luke 1. 68. John 2. 38. Heb. 9. 12. 〈 in non-Latin alphabet 〉 , Math. 20. 28. Math. 10. 45. 〈 in non-Latin alphabet 〉 , 1 Tim. 2. 6. and in respect of the effect. 〈 in non-Latin alphabet 〉 Rom. 4. 24. Rom. 11. 26. Col. 1. 13. 1 Thess. 1 10. This is the procuring cause as I said of the whole effect of God's free grace here mentioned, we are justified freely, because we have Redemption by the blood of Christ: He obtained it for us by the price of his blood.
I rather abide on the former sense of 〈 in non-Latin alphabet 〉 (from whence is 〈 in non-Latin alphabet 〉 ) to be a price of redemption, then to Interpret it by lustrum, and so to refer it to the sacrifices of purification, which belong to another consideration of the death of Christ; and yet the consideration of the blood of Christ, as a Sacrifice, hath place here also, as shall be discovered. This is that which is here asserted; we have forgiveness of sins by the intervention of the blood of Christ, obtaining Redemption for us, which is that we aim to prove from this place.
Grotius gives this Exposition of the words. Christus per obedientiam suam (maxim in morte) & preces ei accedentes, hoc a patre obtinuit, ne is humanum genus gravibus peccatis immersum desereret, at{que} obduraret; sed viam illis daret ad justitiam perveniendi per Christum: & liberaret, nempe a necessitate moriendi in peccatis, viam parefociendo per quam exire ista liceret.
1. It is well it is granted, that the death of Christ respected God in the first place, and the obtaining somewhat of him, which the Annotators friends deny.
2. That the purchase of Christ was not for all Mankind, that they might be delivered, but for the Elect, that they should be delivered, ha's elsewhere been declared.
3. Christ by his death, did not obtain of his Father, that he should reveal or appoint that way of obtaining deliverance and Salvation, which by him we have. This, as the giving of Christ himself, was of the free Grace and love of God; nor is the appointment of the way of salvation, according to the Covenant of Grace, anywhere assigned to the death of Christ; but to the Love of God, sending his Son, and appointing him to be a Mediator; though the good things of the Covenant be purchased by him.
4. This is all the effect here assigned to the Bloodshedding of Jesus Christ; this is the Redemption we have thereby. He obtained of his Father, that a better way of coming to Righteousness, then that of the Law, or that of Philosophy, might be declared to us. The mystery of the whole is; Christ by his obedience to God, obtained this, that Himself should be exalted to give a new Law, and teach a new Doctrine, in obedience whereunto we might come to be Righteous: which must needs be an excellent explication of these words, we have Redemption by his blood; which plainly express the Price he paid for us, and the effect that ensued thereon.
Socinus goes another way; says he.
That is; the blood of Christ, being paid as a Price of our Redemption, hath no effect, in respect of him to whom it is paid, but only in respect of them, for whom it is paid; then which imagination nothing can be more ridiculous.
4. The means of Application of the Redemption mentioned, or participation in respect of us, is faith: It is 〈 in non-Latin alphabet 〉 of this we have no occasion to speak.
5. The means of Communication on the part of God, is in these words, 〈 in non-Latin alphabet 〉 ; whom God hath set forth to be a propitiation. God set him forth for this end and Purpose; the word 〈 in non-Latin alphabet 〉 , may design various Acts of God: As,
1. His purpose and determination, or Decree of giving Christ; whence our Translators have in the m • rgent rendered it fore-ordained, as the word is used, Eph. 1. 9. 〈 in non-Latin alphabet 〉 ; which he fore-purposed in himself. Or,
2. God's proposal of him before hand, in Types and Sacrifices to the Jews; the preposition 〈 in non-Latin alphabet 〉 being often in composition used in that sense in this Epistle, Chap. 3. 9. Chap. 11. 35. Chap. 15. 4. Or,
3. For the Actual Exhibition of him in the flesh, when God sent him into the World. Or,
4. It may refer to the open exposition and publication of him in the World by the Gospel; for as we shall afterwards show, the ensuing words hold out an Allusion to the Ark, which now in Christ the veil being Rent, is exposed to the open view of Believers; Hence John tells us, Rev. 11. 19. when the Temple was opened, there was seen in it the Ark of the Testament; which as it was not at all in the Second Temple, the true Ark being to be brought in, no more was it to be seen upon the opening of the Temple in the first where it was; being closed in the Holiest of Holies; but now in the Ordinances of the Gospel, the Ark is perspicuous; because 〈 in non-Latin alphabet 〉 , God hath set it forth to Believers.
Now he was set forth 〈 in non-Latin alphabet 〉 , a propitiation. There is none but have observed, that this is the name of the Covering of the Ark, or the Mercy seat, that is applied to Christ, Heb. 9. 5. but the true Reason and sense of it hath scarce been observed; Ours generally would prove from hence, that Christ did propitiate God by the Sacrifice of himself: that may have something from the general noton of the word, referred to the sacrificia 〈 in non-Latin alphabet 〉 (whereof afterwards) but not from the particular intimated. The Mercy seat did not atone God for the sins that were committed against the Law, that was in the Ark, but declared him to be atoned and appeased. That this is the meaning of it, that, as the Mercy seat declared God to be Attoned, so also is Christ set forth to Declare, that God was Attoned, not to Attone him, Socinus contends at large, but to the utter confusion of his cause. For,
1. If this declares God to be pacatus, and placatus, then God was provoked, and some way was used for his Atonement. And
2. This is indeed the true import of that Type, and the Application of it here by our Apostle. The Mercy seat declared God to be appeased; but how? by the blood of the Sacrifice that was offered without, and brought into the holy place; The High Priest never went into that place, about the worship of God, but it was with the blood of that Sacrifice, which was expressly appointed to make Atonement, Levite. 16. God would not have the Mercy seat once seen, nor any pledge of his being Attoned, but by the blood of the Propitiatory Sacrifice. So it is here, God sets out Jesus Christ as a propitiation; declares himself to be appeased adn reconciled; but how? by the blood of Christ; by the sacrifice of himself, by the Price of Redemption which he paid. This is the intendment of the Apostle; Christ by his Blood, and the Price he paid thereby, with the Sacrifice he made, having Attoned God, or made Atonement with him for us, God now sets him forth, the Vail of the Temple being Rent, to the eye of all Believers, as the Mercy seat wherein we may see God fully reconciled to us. And this may serve for the vindication of the Testimony to the Truth insisted on; and this is the same with 2 Cor. 3. 17.
It would be too long for me to insist in particular, on the full vindication of the other Testimonies, that are used for the confirmation of this Truth. I shall give them therefore together in such a way, as that their Efficacy to the purpose in hand, may be easily discerned.
1. We are bought by Christ saith the Apostle; 〈 in non-Latin alphabet 〉 , ye are bought, 1 Cor. 6. 20. but this buying may be taken Metaphorically for a mere Deliverance, as certainly it is, 2 Pet. 2. 1. denying the Lord that bought them: i. e. delivered them, for it is spoken of God the Father? It may be so, the word may be so used, & therefore to show the propriety of it here, the Apostle adds 〈 in non-Latin alphabet 〉 , with a price: ye are bought with a price: To be bought with a price, doth nowhere signify to be barely delivered, but to be delivered with a valuable compensation for our deliverance; but what is this price wherewith we are bought? 1 Pet. 1. 18. not with silver or gold, but 〈 in non-Latin alphabet 〉 ; with the precious honorable blood of Christ: why 〈 in non-Latin alphabet 〉 , the precious blood? That we may know, that in this business it was valued at a sufficient rate for our Redemption; and it did that, which in temporal civil Redemption is done by silver and Gold, which are given as a Valuable Consideration for the Captive. But what kind of Price is this Blood of Christ? It is 〈 in non-Latin alphabet 〉 , Math. 20. 28. That is, a Price of redemption; whence it is said, that he gave himself for us; 〈 in non-Latin alphabet 〉 , Titus 2. 14. that he might fetch us off with a ransom: but it may be that it is called 〈 in non-Latin alphabet 〉 , not that he put himself in our stead, and underwent what was due to us; but that his death was as it were a Price, because thereon we were delivered. Nay, but his life was 〈 in non-Latin alphabet 〉 properly, and therefore he calls it also 〈 in non-Latin alphabet 〉 , 1 Tim. 2. 6. 〈 in non-Latin alphabet 〉 , in composition signifies either opposition, as 1 Pet. 2. 25. or substitution and commutation, Math. 2. 22. in the first sense, here it cannot be taken, therefore it must be in the latter; He was 〈 in non-Latin alphabet 〉 : that is, did so pay a ransom, that he himself became that, which we should have been, as it is expressed, Gal. 3. 13. He redeemed us from the Curse, being made a curse for us: to whom he paid this Price was before declared, and the Apostle expresseth it, Eph. 5. 2. what now is the issue of all this; We have Redemption thereby, Eph. 1. 7. in whom we have 〈 in non-Latin alphabet 〉 , redemption by his blood; as it is again asserted in the same words, Col. 1. 14. But how came we by this Redemption? He obtained it of God for us, he entered into Heaven, 〈 in non-Latin alphabet 〉 , having found, or obtained everlasting redemption for us; by the Price of his blood he procured this deliverance at the hand of God. And that we may know that this Effect of the death of Christ is Properly towards God, what the immediate issue of this Redemption is, is expressed. It is forgiveness of sins, Eph. 1. 7. Col. 1. 13. Rom. 3. 24, 25.
And this is as much as is needful to the first Notion of the Death of Christ, as a Price, and Ransom, with the issues of it, and the confirmation of our first Argument from thence for the Satisfaction of Christ.
CHAP. XXIX.
Of Reconciliation by the Death of Christ as it is a Sacrifice.
THE next consideration of the Death of Christ, is of it as a Sacrifice; and the proper Effect thereof is Reconciliation by his Death as a Sacrifice.
1. Reconciliation in general, is the renewal of lost friendship and peace between persons at variance. To apply this to the matter treated of, the ensuing positions are to be premised.
1. There was at first in the state of innocence, friendship and peace between God and man. God had no enmity against his Creature: He approved him to be good: and appointed him to walk in peace, communion, confidence, and boldness with him. Gen. 3. Nor had man, on whose heart the Law and Love of his Maker was written, any enmity against his Creator, God, and Rewarder.
2. That by sin there is division, separation and breach of peace and friendship introduced between God and the Creature; Isa. 59. 2. Your iniquities have separated between you and your God, and your sins have hid his face from you, Isa. 63. 10. They rebelled against him, therefore he was turned to be their enemy and fought against them. There is no peace to the wicked saith my God. Is. 48 22. and therefore it is that upon a delivery from this condition we are said (and not before) to have peace with God. Rom. 5. 1.
3. That by this breach of peace and friendship with God, God was alienated from the sinner, so as to be angry with him, & to renounce all peace and friendship with him, considered as such, and in that condition. He that believeth not, the wrath of God abides on him. Joh. 3. 36. And therefore by nature, and in our natural condition, we are children of wrath Ep. 2. 3. that is, obnoxious to the wrath of God, that abides upon unbelievers; that is, unreconciled Persons.
4. This enmity on the part of God, consists
1. In the purity and holiness of his nature, whence he cannot admit a guilty defiled Creature to have any communion with him; He is a God of purer eyes then to behold iniquity. Heb. 1. 13. And sinners cannot serve him because he is an Holy God, a jealous God, that will not forgive their Transgressions nor their sins. Josh. 24. 19.
2. In his will of punishing for sin, Rom. 1. 32. It is the Judgment of God that they which commit sin are worthy of death; and this from the Righteousness of the thing it self 2 Thess. 1. 6. It is a righteous thing with God to recompense tribulations to sinners: He is not a God that hath pleasure in iniquity, Psal. 5. 4, 5, 6.
3. In the sentence of his Law, in the establishing and execution whereof his truth and honor were engaged, In the day thou eatest thou shalt die, Gen. 2. 17. And cursed is everyone that continueth not &c. Deut. 27. 29. And of this enmity of God against sin and sinners, as I have elsewhere at large declared, there is an indelible persuasion abiding on the hearts of all the Sons of men, however by the stirrings of Lust and craft of Satan, it may be more or less blotted in them. hence.
4. As a fruit and evidence of this enmity, God abominates their persons, Psal. 1. 4, 5, 6. rejects and hates their duties and ways, Prov. 15. 8, 9. And prepares Wrath and Vengeance for them to be inflicted in his appointed time, Ro. 2. 5. All which make up perfect enmity on the part of God.
2. That man was at enmity with God as on his part, I shall not need to prove; because I am not treating of our Reconciliation to God, but of his Reconciliation to us.
5. Where there is such an enmity as this, begun by offense on the one part, and continued by anger and purpose to punish on the other, to make Reconciliation is properly to propitiate, and turn away the Anger of the person offended, and thereby to bring the Offendor into favor with him again, and to an enjoyment of the same, or a friendship built on better conditions then the former. This description of Reconciliation doth God himself give us, Job. 42. 7, 8, 9. And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, my wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my Servant Job hath. Therefore take unto you now seven bullocks and seven Rams, and go to my servant Job, and offer up for yourselves a burnt offering, and my Servant Job shall pray for you, for him will I accept, least I deal with you after your folly, in that you have not spoken of me the thing that is right, like my servant Job, &c The offenders are Eliphaz and his two Friends: The offense is their folly in not speaking aright of God: The issue of the breach is, that the wrath or anger of God was towards them; Reconciliation is the turning away of that wrath; the means whereby this was to be done, appointed of God; is the Sacrifice of Job, for Atonement.
This then is that which we ascribe to the Death of Christ, when we say that as a Sacrifice we were reconciled to God by it; or that he made reconciliation for us. Having made God our enemy by sin (as before) Christ by his death turned away his Anger, appeased his wrath, and brought us into favor again with God: Before the proof of this, I must needs give one caution, as to some terms of this Discourse, as also remove an objection that lies at the very entrance against the whole nature of that which is treated of.
For the first, when we speak of the Anger of God, his wrath and his being appeased toward us, we speak after the manner of men, but yet by the allowance of God himself; not that God is properly angry, and properly altered from that state and appeased, whereby he should properly be mutable and be actually changed; but by the Anger of God, which sometime in Scripture signifieth his Justice from whence punishment proceeds, sometimes the effects of anger or punishment, itself, the obstacles before mentioned on the part of God, from his nature, Justice, Law, and Truth are intended▪ and his being appeased toward us, his being satisfied as to all the bars so laid in the way from receiving us to favor, without the least alteration in him, his nature, will, or Justice: & according to the analogy hereof, I desire that whatever is spoken of the Anger of God, & his being appeased or altered which is the language wherein he converseth with us, and instructs us to wisdom, may be measured and interpreted.
2. The objection I shall propose in the words of Crellius. Siin co sita est dilectio, quod Deus nos dilexerit & filium suum miserii 〈 in non-Latin alphabet 〉 , pro peccaris nostris, quomodo Christus morte sua demum iram Dei adversus nos incensam placarit? nam cum dilectio illa dei quae plane fuit summa, causa fuit cur Deus filium suum charissimum miserit, necesse est ut iram jam suam adversus nos deposuerit: nonne aliter eodem tempore & impense amabit, & non amabit? si Deus etiam tum potuit nobis irasci, cum filium suum charissimum supremae nostrae felicitatis causa morti acerbissima objiceret, quod satis magnum argumentum erit, ex effectu ejus petitum, unde cognoscamus Deum nobis non irasci amplius. Crell: Defen. Socin. con. Grot. part. 6.
To the same purpose Sacinus himself. Demonstra • i non modo Christum Deo nos, non autem Deum nobis reconciliasse, verum etiam Deum ipsum fuisse qui hanc reconciliationem fecerit. Socin. de Servator. lib. 1. pa. 1. cap. 1.
To the same purpose is the Plea of the Catechist: Cap. 8.
De Morte Christi. Quest. 31, 32.
Ans. The Love wherewith God loved us, when he sent his Son to die for us, was the most intense, and supreme in its own kind: nor would admit of any hatred or enmity in God toward us, that stood in opposition thereunto. It is everywhere set forth as the most intense Love, Joh. 3. 16. Rom. 5. 7, 8, 1 Joh. 4. 10. Now this Love of God, is an eternal free act of his Will: his Purpose, Rom: 9. 11. His good Pleasure, his Purpose tha the purposed in himself, as it is called; It is his 〈 in non-Latin alphabet 〉 , • Pet. • . 2. 〈 in non-Latin alphabet 〉 , as I have elsewhere distinctly declared; a Love that was to have an efficacy by means appointed: but for a Love of Friendship, Approbation, Acceptation, as to our Persons and duties, God bears none unto us, but as considered in Christ, and for his sake. It is contrary to the whole Design of the Scripture, and innumerable particular Testimonies, once to fancy a love of friendship, and acceptation toward any in God, and not consequent to the Death of Christ.
2. This Love of God's purpose and good Pleasure, this charitas ordinativa, hath not the least inconsistency with those hindrances of Peace and Friendship, on the part of God, before mentioned; for though the Holiness of God's Nature, the justice of his Government, the veracity of his word, will not allow that he take a Sinner into Friendship and communion with himself, without satisfaction made to him, yet this hinders not, but that in his Sovereign good will and pleasure, he might purpose to recover us from that condition, by the holy means which he appointed: God did not love us, and not love us, or was angry with us, at the same time, and in the same respect. He loved us, in respect of the Free purpose of his Will, to send Christ to redeem us, and to satisfy for our sin; he was angry with us, in respect of his violated Law, and provoked justice, by sin.
3. God loves our Persons, as we are his Creatures, is angry with us, as we are his sinners.
4. It is true, that we can have no greater Evidence and Argument of the Love of God's good will and pleasure in general, then in sending his Son to die for sinners; and that he is not angry with them, with an anger of hatred, opposite to that Love; that is, with an eternal purpose to destroy them; but for a Love of Friendship and Acceptation, we have innumerable other pledges, and evidences, as is known, and might be easily declared.
These things being premised, the confirmation of what was proposed ensues.
1. The use and sense of the words, whereby this Doctrine of our reconciliation is expressed; evinces the Truth contended for. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which are the words used in this business, are as much as iram avertere, to turn away anger; so is reconciliare, propitiare, and placare, in Latin: Impius, ne audeto placare iram Deorum, Was a Law of the twelve Tables. 〈 in non-Latin alphabet 〉 , propitior, placor, 〈 in non-Latin alphabet 〉 , placio, exoratio: Gloss. vetus; and in this sense is the word used; 〈 in non-Latin alphabet 〉 . Plut. in Fabio. to appease their God's, and turn away the things they feared. And the same Author tells us of a way taken, 〈 in non-Latin alphabet 〉 , to appease the anger of God. And Xenophon useth the word to the same purpose; 〈 in non-Latin alphabet 〉 . And so also doth Livy use the word reconcilio: non movit modo talis oratio regem, sed etiam reconciliavit Annibali. Bell. Macedon. and many more instances might be given. God then being angry and averse from Love of Friendship with us, as hath been declared, and Christ being said thus to make Reconciliation for us with God, he did fully turn away the wrath of God from us, as by the Testimonies of it will appear.
Before I produce our witnesses in this cause, I must give this one caution: It is not said anywhere expressly, that God is reconciled to us, but that we are reconciled to God. And the sole reason thereof is, because he is the party offended, and we are the parties offending; now the party offending, is always said to be reconciled to the party offended, and not on the contrary; so Math. 5. 23, 24. If thy Brother have ought against thee, go and be reconciled to him; The Brother being the party offended, he that had offended, was to be reconciled to him by turning away his anger: and in common speech, when one hath justly provoked another, we bid him, go, and reconcile himself to him, that is, do that which may appease him, and give an entrance into his favor again; so is it in the Case under consideration; being the parties offending, we are said to be reconciled to God, when his anger is turned away, and we are admitted into his favor. Let now the Testimonies speak for themselves.
Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Son; 〈 in non-Latin alphabet 〉 : we were reconciled to God, or brought again into his favor. Amongst the many reasons that might be given to prove the intention of this Expression to be, that we were reconciled to God, by the averting of his Anger from us, and our accepting into favor; I shall insist on some few from the Context.
1. It appears from the Relation that this expression bears to that of v. 8. whilst we were yet sinners Christ died for us; with which this upon the matter is the same, we are reconciled to God by the death of his Son: Now the intent of this expression, Christ died for us sinners, is, He died to bring us sinners into the favor of God; nor will it admit of any other sense; so is our being reconciled to God by the Death of his Son: And that this is the meaning of the Expression, Christ died for us, is evident from the illustration given to it by the Apostle, v. 6, 7. Christ died for the ungodly, How? as one man dieth for another; that is, to deliver him from death.
2. From the description of the same thing in other words v. 9. being justified by his blood: that it is the same thing upon the matter that is here intended, appears from the contexture of the Apostles speech, Whilest we were yet enemies Christ died for us; much more being Justifyed by his blood. And if when when we were enemies we were reconciled to God; the Apostle repeats what he had said before; if when we were enemies Christ died for us, and we were justified by the blood of Christ, that is, if when we were enemies we were reconciled to God? Now to be justified, is God's Reconciliation to us, his Acceptation of us into favor, not our Conversion to him, as is known and confessed.
3. The Reconciliation we have with God, is a thing • endred to us, and we do receive it: v. 11. 〈 in non-Latin alphabet 〉 , we have received the reconciliation or Atonement: Now this cannot be spoken in reference to our Reconciliation to God, as on our side, but of his to us, and our acceptation with him: Our Reconciliation to God is our Conversion: but we are not said to receive our Conversion, or to have our Conversion tendered to us; but to Convert ourselves, or to be Converted.
4. The state and condition from whence we are delivered by this Reconciliation, is described in this, that we are called Enemies, being enemies we were reconciled. Now Enemyes in this place are the same with Sinners. And the Reconciliation of Sinners, that is, of those who had rebelled against God, provoked him, were obnoxious to wrath, is certainly the procuring of the favor of God for them. When you say, such a poor conquered Rebell, that expected to be tortured and slain, is by means of such an one reconciled to his prince; what is it that you intend? Is it that he begins to like and love his Prince only, or that his Prince lays down his wrath and pardons him?
5. All the considerations before insisted on, declaring in what sense we are saved by the death of Christ, prove our Reconciliation with God, to be our Acceptation with him, not our Conversion to him.
2 Cor. 5. 18, 19, 20, 21. Is a place of the same importance with that obove mentioned, wherein the Reconciliation pleaded for, is asserted, and the nature of it explained. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of Reconciliation, to wit, that God was in Christ Reconciling the world to himself, not imputing their trespasses unto them, and hath committed unto us the word of Reconciliation. Now then we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's steed 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.
There is in the words a twofold Reconciliation.
1. Of God to man v. 18. God hath Reconciled us to himself by Jesus Christ.
2. Our Reconciliation to God, in the Acceptance of that reconciliation, which we are exhorted to.
The first is that inquired after; the Reconciliation whereby the anger of God by Christ is turned away, and those for whom he died are brought into his favor; which comprises the Satisfaction proposed to confirmation. For
1. Unless it be that God is so Reconciled and Attoned, whence is it that he is thus proclaimed to be a Father towards sinners as he is here expressed? Out of Christ he is a consuming fire to sinners, and everlasting burnings, Is. 33. 14. Being of purer eyes then to behold iniquity, Hab 1. 13. Before whom no sinner shall appear or stand, Ps. 5. 4, 5. So that where there is no Sacrifice for sin, there remains nothing to Sinners, but a certain fearful looking for of judgment, and fiery indignation that shall consume the Adversaries, Heb. 10, 26, 27. How comes then this jealous God, this Holy God, and just Judge, to command some to Beseech Sinners, to be reconciled to him? the reason is given before. It is because he reconciles us to himself by Christ, or in Christ: That is by Christ His Anger is Pacifyed, His Justice Satisfyed, and himself appeased, or Reconciled to us.
2. The Reconciliation mentioned, is so expounded in the Cause and Effect of it, as not to admit of any other interpretation.
1. The Effect of God's being reconciled, or his reconciling the world to himself, is in those words; Not imputing to them their trespasses. God doth so Reconcile us to himself by Christ, as not to impute our trespasses to us. That is, not dealing with us according as Justice required for our sins upon the account of Christ's Remitting the penalty due to them; laying away his Anger, and receiving us to favor. This is the immediate fruit of the Reconciliation spoken of: If not the Reconciliation its self, non-imputation of sin, is not our Conversion to God.
2. The cause of it is expressed v. 21. He made him to be sin for us, who knew no sin. How comes it to pass that God the righteous Judge doth thus reconcile us to himself, and not impute to us our sins? It is because he hath made Christ so be sin for us; That is, either a Sacrifice for sin, or as sin, by the imputation of our sin to him. He was made sin for us, as we are made the Righteousness of God in him. Now we are made the Righteousness of God by the imputation of his Righteousness to us. So was he made sin for us by the imputation of our sin to him. Now for God to Reconcile us to himself by imputing our sin to Christ, and thereon not imputing them to us, can be nothing but his being appeased and atoned towards us, with his receiving us to his favor, by and upon the account of the death of Christ.
3. This Reconciling of us to himself, is the Matter committed to the Preachers of the Gospel, whereby, or by the declaration whereof, they should persuade us to be reconciled to God. He hath committed to us, 〈 in non-Latin alphabet 〉 ; this Doctrine concerning Reconciliation mentioned; We therefore beseech you to be reconciled to God. That which is the matter whereby we are persuaded to be reconciled to God, cannot be our Conversion it self, as is pretended. The Preachers of the Gospel are to declare this word of God, viz. that he hath reconciled us to himself, by the blood of Christ, the blood of the New Testament that was shed for us, and thereon persuade us to accept of the tidings, or the subject of them, and to be at Peace with God. Can the sense be, we are converted to God, therefore be ye converted. This Testimony then speaks clearly to the matter under debate.
3. The next place of the same import is, Eph. 2. 12, 13. 14, 15, 16. That at hat time ye were without Christ, being aliens from the commonwealth of Israel, & strangers from the Covenant of promise, having no hope, and without God in the world. But now in Christ Jesus ye who sometimes were far off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us. Having abolished in his flesh the enmity, even the Law of commandments contained in Ordinances, for to make in himself of twain one new man, so making peace. And that he might reconcile both unto God in one body by the Cross having slain the enmity thereby.
Here is mention of a twofold Enmity.
2. Of the Jews, and Gentiles, among themselves.
Of the Gentiles unto God, v. 12. Consider them as they are there described, and their Enmity to God is sufficiently evident. And what in that estate was the respect of God unto them? What is it towards such persons as there described? The wrath of God abideth on them, Joh. 3. 36. they are children of wrath, Eph. 2. 3. So are they there expressly called: He hateth all the workers of iniquity, Psal. 5. 5. And will by no means acquit the guilty, Exod. 34. 7. Yea he curseth those families that call not on his name.
2. Of the Jews and Gentiles among themselves: which is expressed, both in the thing it self, and in the cause of it; It is called Enmity, and said to arise from, or be occasioned, and improved by the Law of Commandments contained in Ordinances; The occasion, improvement, and management of this Enmity between them, see elsewhere.
2. Here is mention of a twofold Reconciliation.
1. Of the Jews and Gentiles among themselves, v. 14, 15. He is our peace, and hath made both one, slaying the enmity, so making peace.
2. Of both unto God, v. 16. that he might reconcile both unto God.
3. The manner whereby this Reconciliation was wrought; in his body by the Cross.
The Reconciliation unto God is that aimed at: This Reconciliation is the reconciling of God unto us, on the account of the blood of Christ, as hath been declared. The bringing of us into his favor, by the laying away of his wrath and enmity against us: Which appears
1. From the cause of it expressed: that is, the Body of Christ, by the Cross; or the death of Christ. Now the Death of Christ was immediately for the Forgiveness of sins. This is the blood of the New Testament that was shed for many for the forgiveness of sins. It is by shedding of his blood, that we have remission or forgiveness. That this is by an Attoning of God, or our acceptance into favor, is confessed.
2. From the expression it self: 〈 in non-Latin alphabet 〉 denotes one party in the business of Reconciliation He made peace between them both; between the Gentiles on the one hand, and the Jews on the other; and he made peace between them both, and God; Jews and Gentiles, on the one hand, and God on the other: So that God is a party in the business of Reconciliation, and is therein reconciled to us: for our reconciliation to him, is mentioned in our Reconciliation together, which cannot be done without our Conversion.
3. From the description of the enmity given v. 12. which plainly shows, (as was manifested) that it was on both sides. Now this Reconciliation unto God is by the removal of that Enmity. And if so, God was thereby reconciled, and atoned, if he hath any Anger or Indignation against sin, or sinners.
4. Because this Reconciliation of both of God, is the great cause and means of their Reconciliation among themselves. God through the blood of Christ, or on the account of his death, receiving both into favor, their mutual enmity ceased, and without it never did, nor ever will. And this is the Reconciliation accomplished by Christ.
The same might be said of the other places, Col. 1. 20, 21. But I shall not need to multiply Testimonyes to the same purpose. Thus we have Reconciliation by Christ, in that he hath made Atonement or Satisfaction for our sins. The observations given on these Texts, being suited to obviate the Exceptions of Socinus treating of this subject, in his book de Servatore, without troubling the Reader with the Repetition of his words.
That which in the next place I thought to do, is to prove that we have this Reconciliation by the death of Christ as a Sacrifice. But because I cannot do this to my own Satisfaction, without insisting first, on the whole Doctrine of Sacrifices in general. Secondly, on the institution, Nature, End, and Efficacy of the Sacrifices of the Aaronicall Priesthod. Thirdly, the respect and Relation that was between them, and the Sacrifice of Christ, both in general and in particular: And from all these considerations at large deducing the Conclusion proposed: And finding that this procedure would draw out this Treatise to a length, utterly beyond my expectation, I shall not proceed in it; but refer it to a peculiar discourse on that subject.
That which I proposed to confirmation at the entrance of this Discourse, was the Satisfaction made by the blood of Christ. This being proposed under several considerations hath thus far been severally handled: That his death was a Price, that we have Redemption thereby properly so called, was first evinced. That truth standing, the Satisfaction of Christ is sufficiently established, our Adversarys themselves being Judges. The Sacrifice that he offered in his death hath also been manifested. Hereof is the Reconciliation now delivered, the Fruit, and Effect. This also is no less destructive of the design of these men: what they have to object against that which hath been spoken, shall have the next place in our Discourse.
Thus then our Catechists to this business, in the 31, and 32, Questions of the 8 Chap. which is about the Death of Christ.
What say you then to those places, that affirm that he reconciled us to God?
1.
Ans. 1. Whether there be any mention of such a Reconciliation, as whereby the Anger of God is turned away, and we Received into Favor, in the Scripture, the Reader will judge, from what hath been already proposed, and thither we appeal. It is not about words and syllables that we contend, but things themselves. The Reconciliation of God to us, by Christ, is so expressed, as the Reconciliation of a Judge to an Offender, of a King to a Rebell, may be expressed.
2. If Christ made Reconciliation for us, and for our sins an Atonement, he made the Satisfaction for us, which we plead for.
3. It is true; God is said to reconcile us to himself, but always by Christ, by the blood of Christ: proposing himself as reconciled thereby, and declaring to us the Atonement; that we may turn unto him.
But what thinkest thou of this Reconciliation?
Ans. 1.
Ans. I suppose there was never a more perverse description of any thing, Part, or Parcell of the Gospel, by any Men fixed on. Some of the Excellencies of it may be pointed out.
1 Here is a Reconciliation between two parties, and yet a Reconciliation but of one; the other excluded.
2. An Enmity on one side only, between God and Sinners, is supposed, and that on the part of the Sinners; when the Scripture • do much more abound in setting out the Enmity of God against them as such; his wrath abiding on them, as some will find one day to their eternal sorrow.
3. Reconciliation is made nothing but Conversion, or Conversion to God; which yet are terms and things, in the Scriptures everywhere distinguished.
4. We are said to be Enemies to God, propter peccata nostra, when the Scripture says everywhere, that God is an Enemy to us, propter peccata nostra. He hateth and is Angry with sinners, his judgment is that they which commit sin, are worthy of Death.
5. Here is no mention of the Death and Blood of Christ, which in every place in the whole Scripture, where this Reconciliation is spoken of, is expressly laid down as the Cause of it; and necessarily denotes the Reconciliation of God to us, by the averting of his Anger, as the Effect of it.
6. Did Christ by his Death show us a way, whereby we might come to be reconciled to God or convert ourselves? What was that way? Is it, that God lays punishment, and Affliction, and Death on them, who are no way liable thereunto? What else can we learn from the Death of Christ, according to these men? The truth is, they mention not his Death, because they know not how to make their ends hang together.
This is the sum of what they say; We are Reconciled to God, that is, we Convert ourselves; by the Death of Christ, that is, not by his death, but according to the Doctrine he Teacheth; and this is the sum of the Doctrine of Reconciliation, Christ teacheth us a way, how we should convert ourselves to God. And so much for Reconciliation.
CHAP. XXX.
The Satisfaction of Christ, on the Consideration of His Death, being a Punishment, farther evinced; and vindicated from the Exceptions of Smalcius.
THE Third consideration of the Death of Christ, was of it, as it was Penal, as therein he underwent Punishment for us, or that punishment which for sin was due to us. Thence directly is it said to be satisfactory. About the word its self, we do not contend; nor do our Adversaries except against it, if the thing it self be proved, that is intended by that Expression, this Controversy is at an end. Farther to open the nature of Satisfaction, then by what is said before, about bearing of sins, &c. I see no reason; our aim in that word is known to all; and the sense of it obvious. This is made by some the general head of the whole business. I have placed it on the peculiar consideration of Christ's bearing our sins, and undergoing punishment for us. What our Catechists say to the whole, I shall briefly consider.
Having assigned some Causes, and Effects of the Death of Christ, partly true in their own place, partly false. They ask Q. 12.
Is there no other cause of the Death of Christ?
Ans.
That the men of this persuasion are bold men, we are not now to learn; Only this Assertion, that there is no other cause of the Death of Christ, but what they have mentioned, is a new experiment thereof.
If we must believe, that these men know all things, and the whole mind of God, so that all is false and pernicious, that lies beyond their road and understanding, there may be some color for this Confidence. But the Account we have already taken of them, will not allow us to grant them this plea.
2. Of the Merit of Christ, I have spoken briefly before. His Satisfaction is the thing opposed chiefly; What they have to say against it, shall now be considered. As also how this imputation, or Charge, on the common faith of Christians, about the Satisfaction of Christ, to be false, erroneous, and pernicious, will be managed.
Q 13. How is it false, or deceitful?
For the truth of this suggestion, that it is not extant in Scripture, I refer the Reader to what hath been discoursed from the Scripture about it already; When they, or any for them, shall answer, or evade the Testimonies that have been produced, or may yet be so, (for I have yet mentioned none of those which immediately express the dying of Christ for us, nor his being our Mediator and Surety in his death) they shall have liberty (for me) to boast in this manner. In the mean time we are not concerned in their wretched confidence. But let us see how they make good their Assertion by instances.
But what is it that we do not prove by express Scripture, and that in abundance? That our iniquity was laid upon Christ; that he was bruised, grieved, wounded, killed for us, that he bare our iniquitys, & that in his own body on the tree, that he was made sin for us, and a Curse; that we deserved death, and he died for us, that he made his soul an offering for sin, laid down his life a price and ransom for us, or in our stead, that we are thereby redeemed and reconciled to God; that our iniquityes being laid on him, and he bearing them, (that is the punishment due to them) we have deliverance, God being atoned, and his wrath removed, we prove not by consequence, but by multitudes of express Testimonyes. If they mean that the word Satisfaction is not found in Scripture in the business treated of, we tell them that 〈 in non-Latin alphabet 〉 is, and 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , (all words of a cognate significancy thereto, and of the same importance as to the Doctrine under consideration) are frequently used; It is indeed an hard task to find, Satisfaction, the word, in the Hebrew of the Old Testament, or the Greek of the New; But the thing it self is found expressly an hundred times over; and their great Master doth confess, that it is not the Word, but the thing it self, that he opposeth. So that without any thanks to them at all, for granting, that Consequences from Scripture may be allowed to prove matters of Faith, we assure them, our Doctrine is made good by innumerable express Testimonies of the word of God, some whereof have been by us now insisted on; and moreover, that if they and their Companions did not wrest the Scriptures to strange and uncouth senses, never heard of before amongst men professing the name of Christ, we could willingly abstain wholly from any expression, that is not 〈 in non-Latin alphabet 〉 found in the word it self. But if by their Rebellion against the Truth, and attempts to pervert all the expressions of the word, the most clear and evident, to perverse and horrid abominations, we are necessitated to them, they must bear them, unless they can prove them not to be true.
Let the Reader observe, that they grant, that the consequences we gather from Scripture, would evince that which we plead and contend for, were it not but that they are repugnant to other Scriptures. Let them then manifest the Truth of their pretension, by producing those other Scriptures, or confess that they are selfecondemned.
Wherefore they ask.
Q. How is it repugnant to the Scripture?
If this be all that our Consequences are repugnant unto in the Scripture, we doubt not to make a speedy Reconciliation. Indeed there was never the least difference between them. Not to dwell long upon that which is of an easy dispatch.
1. This Objection is stated solely to the consideration of Sin as a Debt, which is Metaphoricall-Sin properly is an Offence, a Rebellion, a Transgression of the Law, an Injury done, not to a private Person, but a Governor in his Government.
2, The two first places mentioned, 2 Cor. 5. 18, 19, 20. Rom. 3. 24, 25. do expressly mention the payment of this Debt by Christ, as the Ground of God's Forgiveness, Remission, and Pardon; The payment of it, I say, not as considered Metaphorically, as a Debt, but the making an Atonement and Reconciliation for us, who had committed it, considered as a Crime, and Rebellion, or Transgression.
3. We say, that God doth most freely forgive us, as Ephes. 2. 8. Math: 18. 23. without requiring any of the debt at our hands, without requiring any Price or Ransom from us, or any satisfaction at our hands; but yet he forgives us for Christ's sake, setting forth him to be a propitiation through faith in his blood, he laying down his Life a Ransom for us, God not sparing him, but giving him up to Death for us all.
4. The Expression of another satisfying in the name of the Debtor, intends either one procured by the debtor, and at his entreaty undertaking the work, or one graciously given, and assigned to be in his stead, by the Creditor. In the first sense it hath an inconsistency with free remission, in the Latter, not at all.
The Truth is, men that dream of an opposition between the satisfaction made by Christ, the surety, and Mediator of the new Covenant, and free Remission made to us, are utterly ignorant of the whole mystery of the Gospel, nature of the Covenant, and whole Mediation of Christ; advancing carnal imaginations against innumerable Testimonies of the Scripture, witnessing the blessed Conspiration between them, to the praise of the glorious grace of God. But they say,
That it is contrary to Reason also, Because it would hence follow,
What little relief this plea will afford our Adversaries, will quickly appear. For
1. I have proved that Christ underwent that death that was due unto sinners, which was all, that Justice, Law, or Reason required. He underwent it, though it was impossible for him to be detained by it.
2. If the Racovians do not think us obliged to God, for sending his Son out of his infinite & eternal love to die for us, causing all our iniquties to meet on him, justifying us freely, (who could do nothing for our own delivery ) through the Redemption that is in the blood of Christ, we must tell them, that (we bless his holy name ) we are not of that mind; but finding a daily fruit of his love and kindness, upon our souls, do know that we are bound unto him eternally, to Love, Praise, Serve, honor, and glorify him, beyond what we shall ever be able to express.
2. For the enquiry made, and comparison instituted, between our obligation to the Father and the Son, or which of them we are most beholding to, we profess we cannot speak unto it. Our obligation to both, and either respectively, is such, that if our Affections were extended immeasurably to what they are, yet the utmost and exactest height of them, would be due to both, and each of them respectively. We are so bound to one, as we cannot be more to the other; because to both in the absolutely highest degree. This we observe in the Scriptures, that in mentioning the work of Redemption, the rise, fountain, and spring of it is still assigned to be in the Love of the Father: The carrying of it on in the love, and Obedience of the Son, and so we order our thoughts of Faith towards them. The Father being not one whit the less free and gracious to us, by loving us upon the Satisfaction of his Son, then if he had forgiven us (had it been possible) without any Satisfaction at all.
And thus is this Article of the Christian Faith, contrary to Scripture, thus to Reason. They add.
A.
That the deliverance of us from the Power and Pollution of our sin, the purifying of our souls and Consciences, the making of us a peculiar people of God, zealous of good works that we might be holy and blameless before him in love, is one eminent end of the death of Christ, we grant. For this end by his death, did he procure the spirit to quicken us, who were dead in trespasses and sins, sprinkling us with the pure water thereof, and giving us daily suplyes of Grace from him, that we might grow up in holiness before him, until we come to the measure in this life assigned to us in him.
But that the consideration of the Cross of Christ, and the Satisfaction made thereby, should open a door of licentiousness to sin, or encourage men to sloth in the ways of Godliness, is fit only for them to assert, to whom the Gospel is folly.
What is it I pray in the Doctrine of the Cross, that should thus dispose men to licentiousness and sloth? Is it that God is so provoked with every sin, that it is impossible, and against his nature to forgive it, without inflicting the punishment due thereto? Or is it that God so loved us, that he gave his only Son to die for us, or that Christ loved us, and washed us in his own blood? Or is it that God for Christ's sake doth freely forgive us? Yea but our Adversaries say, that God freely forgives us; yea but they say it is without Satisfaction. Is it then an encouragement to sin, to affirm that God forgives us freely for the Satisfaction of his Son? and not to say, that he forgives us freely without Satisfaction? doth the adding of Satisfaction whereby God to the highest manifested his indignation and wrath against sin; doth that I say make the difference, & give the Encouragement? Who could have discovered this but our Catechists and their Companions? Were this a season for that Purpose, I could easily demonstrate that there is no Powerful or effectual motive to abstain from sin, no encouragement or incitation unto holiness, but what riseth from or relateth unto the Satisfaction of Christ.
And this is that which they have to make good their charge against the common Faith, that it is false, erroneous, and pernicious. Such worthy foundations have they of their great superstruction, or rather so great is their Confidence, and so little is their strength for the pulling down of the Church built upon the Rock.
They proceed to consider what Testimonies and proofs (they say) we produce for the confirmation of the truth contended for. What (they say) we pretend from Reason (though indeed it be from innumerable places of Scripture) I have vindicated not long since to the full in my book of the vindictive Justice of God, and answered all the Exceptions given thereunto; so that I shall not translate from • hence what I have delivered to this purpose, but pass to what follows.
Question 12 they make this enquiry.
Which are the Scriptures out of which they endeavor to confirm their opinion?
A.
So do they huddle up together those very many express Testimonies of the Truth we plead for, which are recorded in the Scripture. Of which I may clearly say, that I know no one truth in the whole Scripture, that is so freely and fully delivered; as being indeed of the greatest importance to our souls. What they except in particular against any of the Testimonies that may be referred to the heads before recounted, (except those which have been already spoken to) shall be considered in the order wherein they proceed.
Qest. 23. What then is the sense of these words [Christ died for us.]
Resp. Briefly to state the difference between us about the meaning of this expression [ Christ died for us ] I shall give one or two observations upon what they deliver, then confirm the common Faith, and remove their exceptions thereto.
1. Without any attempt of proof they oppose vice nostri, and propter nos, as contrary & inconsistent; & make this their Argument, that Christ did not dy vice nostri, because he died propter nos. When it is one Argument whereby we prove that Christ died in our stead, because he died for us, in the sense mentioned, 1 Cor. 8. 11. where it is expressed by 〈 in non-Latin alphabet 〉 , because we could no otherwise be brought to the end aimed at.
2. Our sense of the expression is evident from what we insist upon, in the Doctrine in hand. Christ died for us, that is, he underwent the death and Curse that was due to us, that we might be delivered therefrom.
3. The last words of the Catechists are those wherein they strive to hide the abomination of their hearts in reference to this business. I shall a little lay it open.
1. Christ say they, brought us eternal Salvation from Heaven; that is, he preached a Doctrine in obedience whereunto, we may obtain Salvation. So did Paul.
2. He died that we might receive it; that is, rather then he would deny the truth which he preached, he suffered himself to be put to death. So did Paul; and yet he was not Crucifyed for the Church.
3. It is not indeed the death of Christ, but his Resurrection that hath an influence into our receiving of his Doctrine, & so our obtaining Salvation. And this is the sense of these words, ( Christ died for us. )
For the confirmation of our Faith from this expression, ( Christ died for us. ) we have
1. The common sense, and customary usage of human kind as to this expression. When ever one is in danger, and another is said to come and die for him that he may be delivered, a substitution is still understood. The 〈 in non-Latin alphabet 〉 of old, as Damon and Pythias &c. make this manifest.
2. The Common usage of this expression in Scripture confirms the sense insisted on. So David wished that he had died for his Son Absalom, that is, died in his stead, that he might have lived 2 Sam. 18. 33. And that supposal of Paul Rom. 1. 11. of one daring to die for a good man, relating (as by all Expositors on the place is evinced) to the practice of some in former days, who to deliver others from death, had given themselves up to that whereunto they were obnoxious, confirms the same.
3. The Phrase it self, of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which is used Heb. 2. 9. 1 Pet. 1. 21. Rom. 5. 6, 7, 8. 2 Cor. 5. 14. sufficiently proves our intention, compared with the use of the preposition in other places; especially being farther explained by the use of the preposition 〈 in non-Latin alphabet 〉 , which ever denotes a substitution, in the same sense and business, Math 20. 28. Math. 10. 45. 1 Tim. 2. That a Substitution and Commutation is always denoted by this preposition (if not an opposition which here can have no place) 1 Pet. 3. 9. Rom. 12 14. Math. 5. 38. Luk. 11. 13. Heb. 12. 16. 1 Cor. 11. 15. amongst other places are sufficient evidences.
4. Christ is so said to die 〈 in non-Latin alphabet 〉 , so as that he is said in his death to have our iniquityes laid upon him, to bear our sin in his own body on the tree, to be made sin and a curse for us, to offer himself a Sacrifice for us, by his death, his blood, to pay a price or ransom for us, to redeem, to reconcile us to God, to do away our sins in his blood, to free us from wrath, and condemnation, and sin. Now whether thus to die for us, be not to die in our place and stead, let Angels and men judge.
5. But, say they, this is all that we have to say in this business; Yet we ought to lay down our lives for the Brethren; and Paul saith, that he filled up the measure of the affliction of Christ, for his bodies sake the Church, but neither the one, nor the other did make satisfaction to God by their death, or affliction. But,
1. If all we had to Plead for the sense of this Expression, Christ died for us, depended solely on the sense and use of that word 〈 in non-Latin alphabet 〉 , then the Exception would have this force in it. The word is once or twice used in another sense, in another business; therefore the sense of it contended for in this business, cannot be such as you seek to maintain. But,
1. This Exception at best, in a cause of this importance, is most frivolous, and tends to the disturbance of all sober Interpretation of Scripture.
2. We are very far from making the single sense of the Preposition, to be the medium, which in the Argument from the whole expression we insist on.
2. The passage in 1 Jo. 3. 16. being a part of the Apostles persuasive to Love, Charity, and the fruits of them, tending to the relief of the Brethren, in Poverty, and distress, disclaims all intendment, and possibility of a substitution or Commutation, nor hath any intimation of undergoing that which was due to another, but only of being ready to the utmost to assist and relieve them. The same is the condition of what is affirmed of Paul; Of the measure of affliction, which in the infinite wise Providence, and Fatherly care of God, is proportioned to the mystical body of Christ his Church, Paul underwent his share for the good of the whole. But that Paul, that any Believers were Crucified for the Church, or died for it, in the sense that Christ died for it, that they Redeemed it to God by their own blood, it is notorious blasphemy once to imagine. The meaning of the phrase ( He died for our sins ) was before explained. Christ then dying for us, being made sin for us, bearing our iniquity, and redeeming us by his blood, died in our place and stead, and by his Death made satisfaction to God for our sin.
Also that Christ made satisfaction for our sin, appears from hence, that he was our Mediator. Concerning this, after their Attempt against proper Redemption by his blood, which we have already considered, Q. 28. They inquire.
What say you to this, that Christ is the Mediator of the New Covenant between God and Man? and Answer
Ans.
I shall take leave before I proceed, to make a return of this Argument to them from whom it comes, by a mere change of the instance given. Christ they say, our High Priest, offered himself to God in heaven: Now Aaron is expressly said to be an High Priest, and yet he did not offer himself in Heaven, and therefore it cannot be certainly proved, that Christ offered himself in Heaven, because he was an High Priest. Or thus: David was a King, and a type of Christ; but David reigned at Jerusalem, and was a temporal King: It cannot therefore be proved, that Christ is a spiritual King from hence, that he is said to be a King. This Argument I confess Faustus Socinus could not Answer when it was urged against him by Sidelius: But for the former, I doubt not but Smalcius would quickly have Answered, that it is true; it cannot be necessarily proved, that Christ Offereth himself in Heaven, because he was an High Priest, which Aaron was also, but because he was such an High Priest, as entered into the Heavens to appear personally in the presence of God for us, as he is described to be. Untill he can give us a better Answer to our Argument, I hope he will be content with this of ours to his. It is true, it doth not appear, nor can be evinced necessarily, that Christ made satisfaction for us to God, because he was a Mediator in general, for so Moses was who made no satisfaction; but because it is said, that he was such a Mediator between God and Man, as gave his Life a Price of Redemption for them for whom with God he mediated, 1 Tim. 2. 6. it is most evident and undeniable; and hereunto Smalcius is silent.
What remains of this Chapter in the Catechists, hath been already fully considered; so to them and M r B. as to his 12 th Chapter about the death of Christ, what hath been said may suffice. Many weighty Considerations of the Death of Christ in this whole discourse, I confess are omitted; and yet more perhaps have been delivered, then by our Adversaries occasion hath been administered unto. But this business is the very Center of the New Covenant, and cannot sufficiently be weighed. God assisting, a farther attempt will ere long be made, for the brief stating all the several concernements of it.
CHAP. XXXI.
Of Election, and Universal Grace: Of the Resurrection of Christ from the Dead.
MR Biddles Intention in this 13 th Chapter, being to decry God's Eternal Election, finding himself destitute of any Scripture, that should to the least outward appearance speak to his purpose, he deserts the way and method of procedure imposed on himself, and in the very Entrance falls into a Dispute against it, with such Arguments as the Texts of Scripture after mentioned, give not the least color or countenance unto. Nor that from me he incurres any blame, for using any Arguments whereby he supposeth he may further or promote his Cause, is this spoken; but having at the Entrance professed against such a proceedure, he ought not upon any necessity, to have transgressed the Law, which to himself he had prescribed. But as the matter stands, he is to be heard to the full, in what he hath to offer. Thus then he proceeds.
Q. Those Scriptures which you have already alleged, when I inquired for whom Christ died, intimate the universality of God's Love to men: yet for as much as this is a point of the greatest importance, without the knowledge and belief whereof, we cannot have any true and solid ground of coming unto God, (because if he from eternity intended good only to a few, and those few are not set down in the Scriptures, (which were written, that we through the comfort of them might have hope,) no man can certainly, yea probably infer, that he is in the number of those few, the contrary being ten thousand to one more likely) what other clear passages of Scripture have you, which show, that God, in sending Christ, and proposing the Gospel, aimed not at the salvation of a certain elect number, but of men in general?
A. Joh. 3. 16, 17. Joh. 6. 33. Joh. 4. 42. 1 Joh. 4. 14. Joh. 12. 46, 47. Mark. 16. 15, 16. Col. 1. 22 Col. 1. 18. 1 Tim. 2. 1, 2, 3. 2 Pet. 3. 9. 2 Cor. 5. 19. 1 Joh. 2. 1, 2.
That God is good to all men, and bountiful, being a wise, powerful, liberal provider for the works of his hands, in and by innumerable dispensations, and various communications of his goodness to them; and may in that regard, be said to have an Universal Love for them all, is granted: But that God loveth all, and every man alike, with that Eternal Love, which is the fountain of his giving Christ for them, and to them, and all good things with him, is not in the least intimated by any of those places of Scripture, where they are expressed for whom Christ died; as elsewhere hath been abundantly manifested.
2. It is confessed, that this is a point of the greatest importance (that is, of very great ) without the knowledge and belief whereof, we cannot have any True and Solid ground of coming unto God; namely, of the Love of God in Christ; but that to know the universality of his Love is of such importance, cannot be proved, unless that can be numbered which is wanting, and that weighed in the balance which is not.
3. We say not, that God from all Eternity intended good only to a few, &c. He intended much good to all, and every man in the world, & accordingly in Abundance of variety accomplisheth that his intention towards them; to Some in a greater, to Some in a lesser measure, according as seems good to his infinite wisdom and pleasure, for which all things were made and created, Rev. 4. 11. And for that particular eminent good of Salvation by Jesus Christ, for the praise of his Glorious Grace, we do not say, that he intended that from eternity, for a few absolutely considered; for these will appear in the issue, to be a great multitude, which no man can number, Rev. 7. 9. but that in comparison of them who shall everlastingly come short of his Glory, we say that they are but a little flock, yea few they are that are chosen, as our Savior expressly affirms, what ever M. B. be pleased to tell us to the contrary.
4. That the granting that they are but few, that are chosen (though many be called ) and that before the foundation of the world some are chosen to be holy, and unblameable in Love through Christ, having their names written in the Book of Life, is a discouragement to any to come to God, M. B. shall persuade us, when he can evince, that the secret and eternal purpose of God's discriminating between persons, as to their Eternal conditions, is the great ground and bottom of our approach unto God; and not the Truth and faithfulness of the promises which He hath given, with his holy and righteous commands. The issue that lies before them, who are commanded to draw nigh to God, is, not whether they are Elected or no, but whether they will believe or no; God having given them Eternal, and unchangeable Rules; He that Believes shall be saved, and he that believes not, shall be damned, though no man's name be written in the Scripture, he that believes hath the Faith of God's veracity, to assure him, that he shall be saved. It is a most vain Surmisall, that as to that obedience which God requires of us, there is any obstruction laid, by this consideration, that they are but few which are chosen.
5. This is indeed the only true and solid ground of coming unto God by Christ, that God hath infallibly conjoined Faith and Salvation, so that whosoever believes, shall be saved; neither doth the granting of the pretended universality of God's Love, afford any other ground whatever; and thi is not in the least shaken or impaired, by the effectual Love and Purpose of God, for the Salvation of Some. And if M. B. hath any other true and solid ground of encouraging men to come to God by Christ, besides, and beyond this, which may not on one account or other, be edu • ed from it, or resolved into it, (I mean of God's command and promise) I do here beg of him to acquaint me with it, and I shall give him more thanks for it, if I live to see it done, then as yet I can persuade myself to do, on the account of all his other labors which I have seen.
6. We say, though God hath chosen some only to Salvation by Christ, yet that the names of those some are not expressed in Scripture; the doing whereof would have been destructive to the main end of the Word, the Nature of Faith, and all the Ordinances of the Gospel; yet God having declared, that whosoever believeth shall be saved, there is sufficient ground for all and every man in the World, to whom the Gospel is Preached, to come to God by Christ; and other ground there is none, nor can be offered by the Assertors of the pretended universality of God's Love. Nor is this proposition, he that believes shall be saved, founded on the universality of Love pleaded for, but the Sufficiency of the means, for the Accomplishment of what is therein Asserted▪ namely the blood of Christ, who is believed on.
Now because M. B. expresseth, that the end of his Asserting this Universality of God's Love, is to decry his Eternal purpose of Election; it being confessed, that between these two, there is an inconsistency; without entering far into that Controversy, I shall briefly show what the Scripture speaks to the latter, and how remote the places mentioned by M B. are, from giving countenance to the former, in the sense wherein by him who Asserts it it is understood.
For the first, me thinks a little respect and Reverence to that Testimony of our Savior, many are called, but few are chosen, might have detained this Gentleman from asserting with so much confidence, that the persuasion of God's choosing but a few, is an obstruction of men's coming unto God. Though he looks upon our blessed Savior, as a mere man, yet I hope, he takes him for a true man, and one that taught the way of God aright. But a little farther to clear this matter.
1. Some are chosen from Eternity, and are under the purpose of God, as to the good men • ioned. 2. Those some, are some only, not All: and therefore as to the good intended, there is not an Universal Love in God, as to the objects of it, but such a distinguishing one as is spoken against. Eph. 1. 4, 5. According as he hath chosen us in him before the foundation of the World, that we should be holy, and without blame before him in Love: having Predestinated us to the adoption of Children by Jesus Christ to himself, according to the good pleasure of his will. Here are some chosen, and consequently an intention of God concerning them, expressed; and this from Eternity, or before the foundation of the World, and this to the Good of Holiness, Adoption, Salvation; and this is only of some, and not of all the World, as the whole tenor of the Discourse being referred to Believers, doth abundantly manifest.
Rom. 8. 28, 29, 30. And we know, that all things work together for good, to them that are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first borne amongst many brethren: Moreover, whom he did Predestinate, them he also called: and whom he called, them he also justified, and whom he justified, them he also glorified. The good here intended is Glory, that the Apostle closes withal; Whom he justified, them he also glorified. The means of that End, consists in vocation and justification: The persons to be made partakers of this end, are not all the world, but the called according to his purpose; the designation of them so distinguished, to the end expressed, is from the purpose, foreknowledge, and predestination of God, (that is) his everlasting intention. Were it another man, with whom we have to do, I should wonder that it came into his mind, to deny this Eternal intention of God towards some for good; but nothing is strange from the Gentleman of our present contest. They are but some which are ordained to Eternal life, Acts 13. 48. but some, that are given to Christ, John. 17. 6. A remnant according to Election, Rom 11. 5. one being chosen, when another was rejected, before they were borne, or had done either good or evil, that the purpose of God, according to Election might stand, Rom 9. 11, 12. and those who attain salvation, are chosen thereunto, through sanctification of the Spirit, and belief of the truth, 2 Thes. 2. 13. All that is intended by them, whom M. B. thinketh to load with the opinion he rejects, is but what in these and many other places of Scripture, is abundantly revealed. God from all Eternity, according to the purpose of his own will, or the purpose which is according to Election, hath chosen some, and appointed them to the obtaining of life and Salvation by Christ, to the praise of his glorious Grace. For the number of these, be they few or more, in comparison of the rest of the World, the Event doth manifest.
Yet farther to evidence that this purpose of God, or intention spoken of, is peculiar and distinguishing, there is Express mention of another sort of men, who are not thus chosen, but lie under the purpose of God, as to a contrary Lot and condition The Lord hath made all things for himself, yea even the wicked for the day of evil. Prov. 16. 4. They are persons, whose names are not written in the Lambs book of Life, Rev. 13 8. Being of old ordained to condemnation, Jude 4. being as natural brute beasts, made to be taken and destroyed, 2 Pet. 2. 12. And therefore the Apostle distinguisheth all men into those who are appointed to wrath, and those who are appointed to the obtaining of life by Jesus Christ, 1 Thess. 5. 9. An instance of which eternally discriminating purpose of God, is given in Jacob and Esau, Rom. 9. 11, 12. which way, and procedure therein of God, the Apostle vindicates from all appearance of unrighteousness, and stops the Mouths of all Repiners against it, from the Sovereignty, and absolute Liberty of his Will, in dealing with all the sons of men as he pleaseth, v. 14, 15, 16, 17, 18, 19, 20, 21. Concluding that in opposition to them, whom God hath made vessels of mercy, prepared unto Glory; there are also vessels of Wrath fitted to destruction, v. 22, 23.
Moreover in all eminent Effects and Fruits of Love, in all the issues and ways of it, for the good of, and towards the Sons of men, God abundantly manifests, that his Eternal Love, that regards the everlasting good of men, as it was before described, is peculiar, and not universally comprehensive of all, and everyone of man-kind.
In the pursuit of that Love, he gave his Son to die; For God commendeth his Love to us, in that whilst we were yet sinners, Christ died for us, Rom. 5. 8. Here in is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins, 1 Joh. 4. 10. Now though he died not for the Jews only, but for all, for the whole World, or Men throughout the whole World, yet that he died for some only of all sorts throughout the World, even those who are so chosen, as is before mentioned, and not for them who are rejected, as was above declared, Himself testifies, Joh. 17. 9. I pray for them, I pray not for the World, but for them which thou hast given me, thine they were, and thou gavest them me, v. 6. And for their sakes I sanctify myself, v. 17. Even as he had said before, that he came to give his life a ransom for many, Mat. 20. 28. which Paul afterwards abundantly confirms, affirming, that God redeemed his Church with his own blood, Acts 20. 28. Not the world, as contradistinguished from his Church, nor absolutely, but his Church throughout the World: And to give us a clearer insight into his intendment, in naming the Church in this business, he tells us, they are God's Elect whom he means, Rom. 8. 32, 33, 34. He that spared not his Son, but delivered him up to death for us all, how shall he not with him, freely give us all things? who shall lay anything 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. They are the Elect for whom God gave his Son, and that out of his Love, which the Apostle eminently sets out v. 32. those to whom with his Son he gives all things, and who shall on that account never be separated from him.
Farther to manifest, that this great fruit and effect of the Love of God, which is extended to the whole object of that Love, was not universal. 1. The Promise of giving him was not so: God promised Christ to all, for, and to whom he giveth him. The Lord God of Israel by him visited and redeemed his people, raising up a horn of Salvation for them in the house of his servant David, as he spake by the mouth of his holy Prophets, which have been since the world began, Luk. 1 68, 69, 70. In the very first promise of him, the seed of the Serpent (as are all Reprobate unbelievers) are excluded from any interest therein, Gen 3. 15. And it was renewed again, not to all the world, but to Abraham & his seed Gen. 12. 2, 3. Act. 2. 39. Act. 3. 25. And for many Ages, the Promise was so apropriated to the seed of Abraham Rom. 9. 5▪ with some few, that joined themselves to them, Is. 56. 3, 4, 5. that the people of God prayed for a curse on the residue of the world Jer. 10 25. as they which were strangers from the Covenant of promise, Eph. 2. 12. they belonged not to them, So that God made not a promise of Christ to the universality of mankind; which sufficeintly evinceth, that it was not from an universal, but a peculiar Love that he was given. Nor
2. When Christ was exhibited in the flesh, according to the promise, was he given to all, but to the Church, Is. 9. 6. neither really as to their good, nor ministerially for the promulgation of the Gospel to any, but to the Jews. And therefore when he came to his own, though his own received him not, Joh 1. 11. yet as to the ministry which he was to accomplish, he professed he was not sent but to the lost sheep of Israel; and gives order to them whom he sent forth to preach in his own life time, not to go into the way of the Gentiles, nor to enter into any City of the Samaritans, Mat. 10. 5 yea when he had been lifted up, to draw all men to him, Joh. 3. 14. and chap. 12. 32. and being Ascended had broken down the partition wall, and took away all distinction of Jew and Gentile, circumcision and uncircumcision, having died not only for that nation of the Jews (for the remnant of them according to the election of grace, Rom. 11.) but that he might gather together in one the Children of God that were scattered abroad Joh. 11. 52. whence the language and expressions of the Scripture as to the people of God are changed, and instead of Judah and Israel, they are expressed by the world Joh 3. 16. the whole world, 1 Joh. 2. 1, 2. and all men, 1 Tim. 4. 6. in opposition to the Jews only, some of all sorts being now taken into Grace and favor with God; yet neither then doth he do what did remain, for the full administration of the Covenant of Grace towards all; namely, the poufing out of his Spirit with efficacy of power to bring them into subjection to him; but still carries on, (though in a greater extent and latitude) a work of distinguishing Love, taking some and refusing others. So that being exalted, and made a Prince and a Savior, he gives not repentance to all the world, but to them whom he redeemed to God by his blood, out of every kindred and tongue and people and Nation, Rev. 5. 9.
It appears then, from the consideration of this first most eminent effect of the love of God, in all the concernements of it, that that Love, which is the foundation of all the grace and Glory, of all the Spiritual and Eternal good things, whereof the sons of men are made partakers, is not universal, but peculiar and distinguishing.
M. Biddle being to prove his former Assertion of the universallity of God's Love, mentions sundry places, where God is said to love the world, and to send his Son to be the Savior of the world, Joh. 3. 16, 17. John 6. 33. John 4. 42. 1 John 4. 14. John 12, 46, 47. 1 John 2. 1, 2. The reason of which expression the Reader was before acquainted with. The benefits of the death of Christ being now no more to be confined to one Nation, but promiscuously to be imparted to the Children, that were scattered abroad throughout the world in every kindred, tongue, and Nation under Heaven, the word, world, being used to signify men living in the world, sometimes more, sometimes fewer, seldom or never, All (unless a distribution of them into several sorts comprehensive of the universality of mankind be subjoined) that word is used to express them, who in the intention of God and Christ are to be made partakers of the benefits of his mediation. Men of all sorts throughout the world, being now admitted thereunto: as was before asserted.
2. The benefit of Redemption being thus grounded upon the principle of peculiar, not universal Love, whom doth God reveal his will concerning it unto? and whom doth he call to the participation thereof? If it be equally provided for all, out of the same love, it is all the Reason in the world that all should equally be called to a participation thereof, or at least so be called, as to have it made known unto them. For a Physician to pretend that he hath provided a Sovereign Remedy for all the sick persons in a City, out of an equal Love that he bears to them all, and when he hath done, takes care that some few know of it, whereby they may come and be healed, but leaves the rest in utter ignorance of any such provision that he hath made, will he be thought to deal sincerely in the profession that he makes of doing of this, out of an equal love to them all? Now not only for the space of almost 4000 years did God suffer incomparably the greatest part of the whole world, to walk in their own ways, not calling them to repent Act. 14. 16. winking at that long time of their ignorance, wherein they worshiped stocks, stones, & Devils; all that while making known his word unto Jacob his statutes and judgments unto Israel, not dealing so with any Nation, whereby they knew not his judgments, Psal. 147. 19, 20. So in the pursuit of his Eternal Love, calling a few, only in comparison leaving the bulk of mankind in sin, without hope or God in the world, Eph. 2. 12. but even also since the giving out of a Commission and express command, not to confine the preaching of Word, & calling of men, to Iudaeah, but to go into all the world and to preach the Gospel to every Creature Mark. 16. 15. whereupon it is shortly after said, to be preached to every creature under Heaven, Col. 1. 22. the Apostle thereby warning every man and teaching every man, that they might present every man to Jesus Christ Col. 1. 28 namely, of all those to whom he came and preached, not the Jews only, but of all sorts of men under Heaven, and that on this ground, that God would have all men to be saved and come to the knowledge of the truth 1 Tim 2. 3, 4. be they of what sort they will, Kings, Rulers, and all under authority; yet even to this very day, many whole Nations, great and numerous sit in darkness and in the shadow of death, having neither in their own days, nor in the days of their forefathers, ever been made partakers of the glorious Gospel of Jesus Christ, whereby alone life and immortality are brought to light, and men are made partakers of the love of God in them. So that yet we have not the least evidence of the universal Love pleaded for. Yea
3. Whereas to the effectual bringing of men dead in trespasses and sins to a participation of any saving spiritual effect of the love of God in Christ, besides the promulgation of the Gospel and the Law thereof, which consisteth in the infallible connection of Faith and Salvation according to the tenor of it, Math. 16. 16. He that believeth shall be saved; which is accompanied with God's command to believe, wherein he declares his will for their Salvation, upon the terms proposed, approving the obedience of Faith, and giving assurance of Salvation thereupon, 1 Tim. 2. 1, 2, 3, 4. there is moreover required the Operation of God by his Spirit with power; to evince that all this dispensation is managed by peculiar distinguishing love, this is not granted to all, to whom the commanding and approving word doth come, but only to them who are the called according to his purpose, Rom. 8. 28. that is, to them who are predestinated v. 30. for them he calls, so as to Iustify and glorify them thereupon.
4. Not then to insist on any other particular effects of the Love of God, as Sanctification, Justification, Glorification; this in general may be affirmed, that there is not any one good thing whatsoever, that is proper and peculiar to the Covenant of Grace, but it proceeds from a distinguishing Love, and an intention of God towards some only therein.
5. It is true, that God inviteth many to Repentance, and earnestly inviteth them by the means of the word, which he affords them, to turn from their evil ways, of whom all the individuals are not converted, as he dealt with the house of Israel (not all the world, but) those who had his word and ordinances Ezek. 18. 31, 32. affirming that it is not for his pleasure, but for their sins, that they die; but that this manifests an universal Love in God in the way spoken of, or anything more then the connection of Repentance and Acceptation with God, with his legal Approbation of turning from sin, there is no matter of proof to evince.
6. Also, he is not willing that any should perish, but that all should come to Repentance, 2 Pet. 3. 9. even all those towards whom he exercises patience and long suffering for that end, (which, as the Apostle there informs, is to us ward ) that is, to Believers of whom he is speaking. To them also it is said, that he doth not afflict willingly nor grieve the children of men, Lam. 3. 33. even his Church of which the Prophet is speaking: although this also may be extended to all; God never afflicting or grieving men, but it is for some other Reason and cause, then merely his own will; their destruction being of themselves. David indeed tells us, that the Lord is gracious, full of compassion, slow to anger and of great mercy, that the Lord is good to all and his tender mercies are over all his works Psal. 145. 8, 9. But he tells us withal, whom he intends by the all in this place, even the generation which praise his works and declare his mighty acts, v. 4. those who abundantly utter the memory of his great goodness, and sing of his Righteousness, v. 7. or his Saints, as he expressly calls them v. 10. The word he there mentions, is the word of the Kingdom of Christ over all, wherein the tender mercies of God are spread abroad, in reference to them that do enjoy them. Not but that God is good to all, even to his whole Creation, in the many unspeakable blessings of his providence, wherein he abounds towards them in all goodness, but that is not here intended. So that M. B. hath fruitlessly from these Texts of Scripture, endeavored to prove an universallity of Love in God, inconsistent with his peculiar Love, purpose and intention of doing good in the sense declared to some only.
And thus have I briefly gone through this Chapter, and by the way taken into Consideration all the Texts of Scripture, which he there wrests to confirm his figment, On the goodness of the Nature of God, of the Goodness and Love to all, which he shows in great variety, and several degrees, in the dispensation of his Providence throughout the World, of this universal Love, and what it is in the sense of M. B. and his companions, of its inconsistency with the immutability, prescience, omnipotence, fidelity, love, mercy, and faithfulness of God, this being not a controversy peculiar to them, with whom in this Treatise I have to do, I shall not farther insist.
As I have in the Preface to this Discourse given an account of the Rise, and present state of Socinianism, so I thought in this place to have given the Reader an account of the present state of the Controversy about Grace, and Free-will, and the Death of Christ, with especial reference to the late management thereof amongst the Romanists, between the Molinists and Jesuits on the one side, with the Jansenians, or Bayans on the other; with the late Ecclesiastical and Political transactions in Italy, France, and Flanders, in reference thereunto, with an account of the Books lately written on the one side and the other, and my Thoughts of them; but finding this Treatise grown utterly beyond my intention, I shall defer the execution of that design to some other opportunity, if God think good to continue my portion any longer in the land of the Living.
The 14 th Chapter of the Catechist, is about the Resurrection of Christ. What are the proper fruits of the Resurrection of Christ, and the benefits we receive thereby, and upon what account our Justification is ascribed thereto, whether as the great and eminent confirmation of the doctrine he taught, or as the issue, pledge, and evidence of the Accomplishment of the work of our Salvation by deat, it being impossible for him to be detained thereby, is not here discussed; that which the great design of this Chapter appears to disprove, is, Christ's raising himself by his own power: concerning which this is the Question.
Did Christ rise by his own power, yea did he raise himself at all? or was he raised by the power of another? and did another raise him? What is the perpetual tenor of the Scripture to this purpose?
In Answer hereunto, many Texts of Scripture are rehearsed, where it is said, that God raised him from the dead, and that he was raised by the power of God.
But we have manifested, that M. B. is to come to another reckoning, before he can make any work of this Argument; God raised him, therefore he did not raise himself: When he hath proved that he is not God, let him freely make such an inference and conclusion as this: In the mean time, we say, because God raised him from the Dead, he raised himself; for he is God over all blessed forever.
2. It is true, that Christ is said to be raised by God, taken personally for the Father, whose joint Power, with his Own, as that also of the Spirit, was put forth in this work of raising Christ from the Dead. And for his own raising himself, if M. B. will believe him, this business will be put to a short issue: He tells us, that he laid down his life, that he might take it up again, no man (saith he) taketh it from me, I have power to lay it down of myself, and I have power to take it again, Joh. 10. 17, 18. And speaking of the Temple of his Body, He bad the Jews destroy it, and, that he would raise it again within three days: which we believe he did, and if M. B. be otherwise minded, we cannot help it.
CHAP. XXXII.
Of Justification and Faith.
THIS Chapter, for the Title and Subject of it, would require a large & serious consideration; But by M. Biddles loose procedure in this business, (whom only I shall now attend) we are absolved from any strict inquiry into the whole Doctrine that is concerned herein. Some brief Animadversions upon his Questions, and suiting of Answers to them, will be all that I shall go forth unto. His first is,
Q. How many sorts of Justification or Righteousness are there?
This Question supposeth Righteousness and Justification to be the same: which is a gross notion for a Master of Arts. Righteousness is that which God requires of u • , Justification is his Act concerning man, considered as vested or induced with that Righteousness which he requires: Righteousness is the Qualification of the person to be Justifyed; Justification the Act of him that Justifies. A man's legal honesty in his trial, is not the sentence of the Judge pronouncing him so to be, to all ends and purposes of that honesty. But to his Question M. B. answers from Rom. 10. 5. the Righteousness which is of the Law, and Phil. 3. 9. The Righteousness which is of God by Faith.
It is true, there is this twofold Righteousness that men may be partakers of, a Righteousness consisting in exact, perfect & complete obedience yielded to the Law, which God required of man under the Covenant of works, and the Righteousness which is of God by Faith, of which afterwards: Answerable hereunto there is, hath been, or may be, a twofold Justification: the one consisting in God's declaration of him, who performs all that he requires in the Law, to be Just and Righteous, and his acceptation of him according to the Promise of Life, which he annexed to the obedience, which of man he did require. And the other Answers that Righteousness which shall afterward be described. Now though these two Righteousnesses agree in their general end, which is Acceptation with God, and a reward from him, according to his Promise, yet in their own natures, causes, and manner of attaining, they are altogether inconsistent & destructive of each other; So that it is utterly impossible they should ever meet in and upon the same person.
For the description of the first, M. B. gives it in answer to this Question.
How is the Righteousness which is of the Law described?
Ans. Moses describeth the Righteousness which is of the Law, that the man that doth these things shall live by them, Rom. 10. 5.
This description is full and complete. The doing of the things of the Law, or all the things the law requireth, to this end that a man may live by them, or a keeping of the commandments that we may enter into life, make up this Righteousness of the Law. And whatsoever any man doth, or may do, that is required by the Law of God, (as believing, trusting in him, and the like,) to this end, that he may live thereby, that it may be his Righteousness towards God, that thereupon he may be Justifyed, it belongs to this Righteousness of the Law here described by Moses. I say whatever is performed by man in Obedience to any Law of God to this end, that a man may live thereby, and that it may be the mater of his Righteousness, it belongs to the Righteousness here described: and of this we may have some use, in the consideration of M. B's ensuing Queries. He adds,
What speaketh the Righteousness which is of Faith?
A. Ro. 10. 8, 9. The word is nigh thee even in thy mouth, and in thy heart, that is, the word which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
The Object of Justifying Faith, namely, Jesus Christ as dying, and rising again from the dead to the obtaining of Eternal Redemption, and bringing in Everlasting righteousness, is in these words described. And this is that which the Righteousness of Faith is said to speak; because Christ dying and rising is our Righteousness. He is made so to us of God, and being under the consideration of his death, and Resurrection received of us by Faith, we are Justifyed.
His next question is,
In the Justification of a Believer is the Righteousness of Christ imputed to him, or is his own Faith counted for Righteousness?
Ans. Rom. 4. 5. His Faith is counted for Righteousness.
What M. B. intends by Faith, and what by accounting of it for Righteousness, we know full well. The Justification he intends by these expressions is the plain old Pharisaical Justification, and no other: as shall elsewhere be abundantly manifested. For the present, I shall only say, that M. Biddle doth most ignorantly oppose the imputing of the Righteousness of Christ to us, and the accounting of our Faith for Righteousness, as inconsistent. It is the accounting of our Faith for Righteousness, and the Righteousness of works that is opposed by the Apostle. The Righteousness of Faith, and the Righteousness of Christ are every way one and the same; the one denoting that whereby we receive it, and are made partakers of it, the other that which is received, and whereby we are Justifyed. And indeed there is a perfect inconsistency between the Apostles intention in this expression, to him that worketh not, but believeth on him that justifies the ungodly, his Faith is accounted to him for Righteousness, taken with his explication of it, that we are made partakers of the Righteousness of Christ by Faith, & therein he is made Righteousness to them that believe, with M. B's interpretation of it, which is (as shall be farther manifested) to him that worketh and believes on him, that Justifies the righteous his obedience is his righteousness. But of this elsewhere.
The next Question and Answer is about Abraham and his Justification, which being but an instance exemplifying what was spoken before, I shall not need to insist thereon. Of his believing on God only, our believing on Christ, which is also mentioned, I have spoken already, and shall not trouble the Reader with repetition thereof.
Doth not God justify men because of the full price Christ paid to him in their stead, so that he abated nothing of his right, in that one drop of Christ's blood was sufficient to satiisfy for a thousand worlds? if not, how are they Saved?
Ans, Being Justifyed freely, Rom. 3. 24. Eph. 1. 17.
That Christ did pay a full price, or ransom for us that he did stand in our stead, that he was not bated any jot of the penalty of the Law, that was due to sinners, that on this account we are fully acquitted, and that the forgiveness of our sins is by the Redemption that is in his blood, hath been already fully and at large evinced; Let M. B. if he please, attempt to evert what hath been spoken to that purpose.
The expression about one drop of Christ's blood is a fancy, or imagination of idle Monks, men ignorant of the Righteousness of God, and the whole nature of the mediation which our blessed Savior undertook; wherein they have not the least communion. The close of the Chapter is?
Did not Christ merit Eternal life and purchase the kingdom of Heaven for us?
Ans. The gift of God is Eternal Life, Rom. 6. 23. It is your Fathers good pleasure to give you the Kingdom, Luk. 12. 32.
Eternal life is the gift of God, in opposition to any merit of ours, and in respect of his designation of him, who is eternal Life, to be our Mediator, and purchaser of it; yet that Christ did not therefore obtain by his blood, for us eternal Redemption Heb. 9. 12. that he did not purchase us to himself, Tit. 2. 14. or that the merit of Christ for us, and the free Grace of God unto us, are inconsistent, our Catechist attempts not to prove Of the reconciliation of God's purpose, and good pleasure, mentioned Luk. 12. 32. with the Satisfaction and merit of the Mediator, I have spoken also at large already.
I have thus briefly passed through this Chapter, although is treateth of one of the most important heads of our Religion, because (the Lord assisting) I intend the full handling of the Doctrine opposed in it, in a just Treatise to that purpose.
CHAP. XXXIII.
Of keeping the Commandments of God: And of Perfection of Obedience, how attainable in this Life.
THE Title of Chapter 16 th in our Catechist, is of Keeping the Commandments, and having an eye to the reward, of perfection in virtue and Godliness to be attained; and of departing from Righteousness and Faith. What the man hath to offer on these several heads, shall be considered in order. His first Question is.
Q. Are the Commandments Possible to be kept?
Ans. His Commandments are not grievous, Joh. 5. 3. My yoke is easy, and my burden light, Math: 11. 30.
1. I presume it is evident to everyone, at the first view, that there is very little relation between the Question and the Answer thereunto suggested. The inquiry is of our strength & power: the Answer speaks to the nature of the Commands of God. It never came sure into the mind of any living, that the meaning of this Question, Are the Commandments possible to be kept? Is, is there an absolute impossibility from the nature of the Commands of God themselves that they cannot be kept by any. Nor did ever any man say so, or can without the greatest Blasphemy against God. But the Question is, what Power there is in Man to keep those Commandments of God; which certainly the Texts insisted on by M. B. do not in the least give an Answer unto.
2. He tells us not, in what state or condition he supposes that person to be, concerning whom the inquiry is made, whether he can possibly keep the Commandments of God or no: Whether he speaks of all men in general, or any man indefinitely, or restrainedly of Believers. Nor,
3. Doth he inform us, what he intends by keeping the Commands of God? Whether an exact, perfect, and every way complete keeping of them, up to the highest degree of all things, in all things, Circumstances and Concernements of them: or whether the keeping of them in an universal sincerity, accepted before God, according to the tenure of the Covenant of Grace, be intended. Nor,
4. What Commandments they are, which he chiefly respects, and under what Consideration: Whether all the Commands of the Law of God as such; or whether the Gospel commands of Faith and Love, which the places from whence he answers do respect. Nor,
5. What he means by the impossibility of keeping God's commands, which he intends to deny; that which is absolutely so from the nature of the thing its self, or that which is so only in some respect, with reference to some certain state and Condition of Man.
When we know in what sense the Question is proposed, we shall be enabled to return an Answer thereunto, which he that hath proposed it here, knew not how to do: In the mean time, to the thing its self intended, according to the light of the premised Distinctions, we say that all the Commandments of God, the whole Law is excellent, precious, not grievous in its self, or its own Nature, but admirably expressing the Goodness, and Kindnesse, and Holiness of him that gave it, in Relation to them to whom it was given, and can by no means be said, as from it's self and upon its own account, to be impossible to be kept. Yet,
2. No unregenerate man can possibly keep, that is, hath in himself a Power to keep any one of all the Commandments of God, as to the matter required, and the manner wherein it is required. This impossibility is not in the least relating to the Nature of the Law, but to the impotency, and corruption of the Person lying under it.
3. No man though regenerate, can fulfill the Law of God Perfectly, or keep all the Commandments of God, according to the Original tenor of the Law, in all the Parts and Degrees of it; nor ever any man did so, since sin entered into the World; for it is impossible that any regenerate man should keep the Commandments of God, as they are the tenor of the Covenant of works. If this were otherwise, the Law would not have been made weak by sin, that it should not justify.
4. That it is impossible, that any man though regenerate, should by his own strength fulfill any one of the commands of God, seeing without Christ we can do nothing, and it is God who works in us to will and to do of his good pleasure.
5. That to keep the Commandments of God, not as the tenor of the Covenant of Works, nor in an absolute perfection of obedience, and correspondency to the Law; but sincerely and uprightly, unto Acceptation, according to the tenor of the Covenant of Grace, and the obedience it requires, through the assistance of the Spirit, and Grace of God, is not only a thing possible, but easy, Pleasant, and Delightfull.
Thus we say,
1. That a person Regenerate by the Assistance of the Spirit and grace of God, may keep the Commandments of God, in yielding to him, in answer to them, that sincere obedience, which in Jesus Christ, according to the tenor of the Covenant of Grace, Is required: yea it is to him an Easy and Pleasant thing so to do.
2. That an unregenerate Person should keep any one of God's Commandments as he ought, is impossible, not from the Nature of God's Commands, but from his own state and Condition.
3. That a Person, though Regenerate, yet being so but in part, and carrying about him a body of Death, should keep the Commands of God, in a perfection of Obedience, according to the Law of the Covenant of Works, is impossible from the condition of a Regenerate man, and not from the Nature of God's Commands. What is it now that M. B. opposes? Or what is that he Asserts?
I suppose he declares his mind in his Lesser Catechism, Chap. 7. Q. 1. where he proposes his question in the words of the Ruler amongst the Jews; What good shall a man do that he may have eternal life? An Answer of it follows in that of our Savior, Math. 19. 17, 18, 19. If thou wilt enter into Life, keep the Commandments.
The intendment of this inquiry must be the same with his that made it, as his Argument in the whole is; or the Answer of our Savior, is no way suited thereunto: Now it is most evident, that the Inquiry was made according to the principles of the Pharisees, who expected Justification by the Works of the Law, according to the tenor of a Covenant of Works, to which presumption of theirs, our Savior suits his Answer: and seeing they sought to be justified, and Saved as it were, by the Works of the Law, to the Law he sends them. This then being M B's sense, wherein he affirms that it is possible to keep the Commandments, so as for doing good, and keeping them, to enter into life, I shall only remit him, as our Savior did the Pharisees to the Law: but yet I shall withal pray, that our merciful Lord, would not leave him to the foolish choice of his own darkened heart, but in his due time, by the blood of the Covenant, which yet he seems to despise, send him forth of the Prison wherein is no water.
Q. 2. But though it be possible, to keep the Commandments, yet is it not enough, if we desire and endeavor to keep them; although we actually keep them not? And doth not God accept the Will for the Deed?
Ans. 1 Cor. 7. 19. Math. 7, 21, 24, 26. Jam. 1. 25. Rom. 2. 10. Joh. 13. 17. Luk. 11. 24. 2 Cor. 5. 10. Mat. 16. 27. Revel. 22. 21. Mat. 19. 18, 19. In all which places, there is mention of doing the will of God, of keeping the Commandments of God.
The aim of this Question, is to take advantage at what hath been delivered by some, not as an ordinary Rule for all men to walk by, but as an extraordinary relief for some in distress. When poor souls bowed down under the sense of their own weakness, and insufficiency for obedience, and the exceeding unsuitableness of their best performances to the spiritual and exact perfection of the Law of God, (things which the proud Pharisees of the world are unacquainted withal) to support them under their distress, they have been by some directed to the consideration of the sincerity that was in their Obedience, which they did yield, and guided to examine that, by their desires and endeavors. Now as this direction is not without a good foundation in the Scripture, Nehemiah describing the Saints of God by this character, that they desire to fear the name of God, Neh. 1. 11. and David everywhere professing this, as an eminent property of a Child of God, so they who gave it, were very far from understanding such desires, as may be pretended as a color for floath, and negligence, to give countenance to the souls and consciences of men in a willing neglect of the performance of such duties, as they are to press after; but such they intend, as had adjoined to them, and accompanying of them, earnest continual sincere endeavors (as M. B. acknowledgeth) to walk before God in all well pleasing, though they could not attain to that perfection of obedience that is required. And in this case, though we make not applycation of the particular Rule of accepting the will for the deed, to the general case, yet we fear not to say, that this is all the perfection, which the best of the Saints of God in this life attain to, and which according to the tenor of that Covenant wherein we now walk with God in Jesus Christ, is accepted. This is all the doing or keeping of the Commandments that is intended in any of the places quoted by M. B. unless that last: wherein our Savior sends that proud Pharisee, according to his own principles to the Righteousness of the Law which he followed after, but could not attain. But of this more afterwards. He farther argues,
Though it be not only possible but also necessary to keep the Commandments, yet is it lawful so to do that we may have a right to eternal Life, and the heavenly inheritance? May we seek for honor, and glory, and immortality, by well doing? is it the tenor of the Gospel that we should live uprightly in expectation of the hope hereafter? and finally ought weto suffer for the Kingdom of God, and not as some are pleased to mince that matter from the kingdom of God? where are the testimonies of Scripture to this purpose?
An. Revel. 22. 14. Rom. 2. 6, 7, 8. Tit. 2. 11, 13. 2 Thess. 1. 5.
Ans. 1. In what sense it is possible to keep the Commandments, in what not, hath been declared. 2. How it is necessary or in what sense, or for what end, M. B. hath not yet spoken, though he supposeth he hath; but we will take it for granted that it is necessary for us so to do; in that sense, and for that End and purpose, for which it is of us required. 3. To allow then the Gentleman the advantage of his Captious proceedure by a multiplication of entangled queries; and to take them in that order wherein they lie.
To the first, whether we may keep the commandments that we may have right to eternal life. I say 1. keeping of the Commandments in the sense acknowledged may be looked on in respect of Eternal life, either as the cause procuring it, or as the means conducing to it. 2. A right to eternal life may be considered in respectof the Rise and Constitution of it, or of the present evidence & last enjoyment of it. There is a twofold Right to the Kingdom of Heaven; a Right of desert according to the tenor of the Covenant of works; & a right of promise according to the tenor of the Covenant of Grace. I say then, that it is not lawful, that is, it is not the way, Rule, & Tenour of the Gospel, that we should do or keep the commandments, so that that doing or keeping should be the cause procuring & obtaining an original Right, as to the rise and constitution of it, or a Right of desert to eternal Life. This is the perfect tenor of the Covenant of works and Righteousness of the Law; do this and live; if a man do the work of the Law he shall live thereby; and if thou will enter into life, keep the Commandments; which if there be any Gospel or new Covenant confirmed in the blood of Christ, is antiquated as to its efficacy, and was ever since the entrance of sin into the world, as being ineffectual for the bringing of any soul unto God, Rom. 8. 3. Heb. 8. 11, 12. This if it were needful, I might confirm with innumerable Texts of Scripture, and the transcription of a good part of the Epistles of Paul in particular. 3. The inheritance which is purchased for us by Christ, & is the Gift of God, plainly excludes all such confidence in keeping the Commandments, as is pleaded for. For my part, I willingly ascribe to obedience anything that hath a consistency (in reference to eternal life) with the full purchase of Christ, and the free donation of God; and therefore I say 4. as a means appointed of God, as the way wherein we ought to walk, for the coming to, & obtaining of the Inheritance so fully purchased and freely given, for the evidencing of the right given us thereto by the blood of Christ, & giving actual admission to the enjoyment of the purchase, and to testify our free acceptation with God, and Adoption on that account, so we ought to do, and keep the Comandements, that is, walk in holiness, without which none shall see God. This is all that is intended, Re. 22. 14. Christ speaks not there to Unbelievers, showing what they must do to be justified & saved; but to redeemed, justified, & sanctified ons, showing them their way of admission & the means of it to the remaining privileges of the purchase made by his blood.
His next question is, May we seek for honor and glory and immortality by well-doing? which words are taken from Rom. 2. 7, 8.
I answer, the words there are used in a law sense, and are declarative of the Righteousness of God, in rewarding the keepers of the Law of nature, or the Moral Law, according to the Law of the Covenant of Works. This is evident from the whole design of the Apostle in that place, which is to convince all men, Jews and Gentiles, of sin, against the Law; and the impossibility of the obtainig the Glory of God thereby. So in particular from v. 10. where Salvation is annexed to works, in the very terms wherein the Righteousness of the Law is expressed by M. B in the Chapter of Justification; and in direct opposition whereunto, the Apostle sets up the Righteousness of the Gospel Chap. 1. 17. Chap. 3. & 4. But yet translate the words into a Gospel sense, consider well doing as the way appointed for us to walk in, for the obtaining of the end mentioned, and consider Glory, Honor, and immortality, as a reward of our obedience, purchased by Christ, and freely promised of God on that account, and I say we may, we ought by patient continuing in well doing, seek for glory honor and immortality; that is, it is our duty to abide in the way, and use of the means prescribed, for the obtaining of the inheritance purchased and promised: but yet this, with the limitations before in part mentioned. As 1. that of ourselves we can do no good; 2. that the ability we have to do good, is purchased for us by Christ. 3. This is not so full in this life, as that we can perfectly, to all degrees of perfection, do good, or yield obedience to the law. 4. That which by grace we do yield and perform, is not the cause procuring or meriting of that inheritance: which 5. as the grace whereby we obey, is fully purchased for us by Christ, and freely bestowed upon us by God.
His next is, Is it the tenor of the Gospel that we should live uprightly in expectation of the hope hereafter? doubtless; neither shall I need to give any answer at all to this part of the inquiry but what in the words of the Scripture, produced for the proof of our Catechists intention. The Grace of God that bringeth Salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and Godly in this present world; looking for the blessed hope and a glorious appearance of the great God and our Savior Jesus Christ Tit. 2. 11, 12, 13. Christ the great God our Savior, having promised an inheritance to us with himself, at his glorious appearance, raiseth up our hearts with an hope and Expectation thereof; his Grace or the Doctrine of it, teacheth us to perform all manner of holiness, and righteousness all our days; and this is the tenor and law of the Gospel, that so we do; but what this is to M. Biddles purpose I know not.
His last attempt is upon the exposition of some (I know not whom) who have minced the doctrine so small (it seems) that he can find no relish in it; saith he, finally ought we to suffer for the Kingdom of God, or from the Kingdom of God? his answer is 2 Thess. 1. 5. That you may be counted worthy of the Kingdom of God, for which you also suffer. I confess suffering from the kingdom of God, is something an uncouth expression; and those who have used it to the Offence of this Gentleman, might have more commodiously delivered what they did intend. But the Kingdom of God being sometimes taken for that rule of Grace which Christ hath in the hearts of Believers, and thereupon being said to be within us, and the word, from, denoting the principle of obedience in suffering, there is a truth in the expression, and that very consistent with suffering for the Kingdom of God, which here is opposed unto it. To suffer from the kingdom of God, is no more, then to be enabled to suffer from a principle of grace within us, by which Christ bears rule in our hearts; and in this sense we say that no man can do or suffer anything so, as it shall be acceptable unto God, but it must be from the Kingdom of God: for they that are in the flesh cannot please God, even their Sacrifices are an abomination to him. This is so far from hindering us, as to suffering for the Kingdom of God, that is, to endure persecution for the profession of the Gospel, ( for in the place of the Apostle cited denotes the procuring occasion, not final cause) that without it so we cannot do: and so the minced matter hath I hope a savory relish recovered unto it again.
His next questions are. 1. Have you any examples of keeping the Commandments under the Law? what saith David of himself? Psal. 18. 20, 21, 22, 23, 24. And
2. Have you any example under the Gospel? 1 Joh. 3. 10. because we keep his commandments.
All this trouble is M. B. advantaged to make from the ambiguity of this expression of keeping the C • mmandements; we know full well what David saith of his Obedience; and what he said of his sins; so that we know his keeping of the Commandments was in respect of sincerity, as to all the Commandments of God, and all the parts of them: but not as to his perfection in keeping all or any of them. And he who says we keep his Commandments, says also, that if we say we have no sin, we lie, and deceive ourselves, and the truth is not in us.
He adds, Have you not examples of the Choysest Saints who obeyed God in hope of the reward both before, under, and after the Law? Heb. 11. 8, 9, 10, 24, 25, 26. Heb. 12. 12. Tit. 1. 1, 2.
To obey in hope of Eternal Life, is either to yield obedience, in hope of obtaining Eternal life, as a reward procured by, or proportioned to that obedience; and so no Saint of God since the Fall of Adam, did yield obedience to God, or ought to have so done: or to obey in hope of Eternal life, is to carry along with us, in our Obedience, an hope of the enjoyment of the promised inheritance in due time, and to be encouraged, and strengthened in Obeying thereby. Thus the Saints of God walk with God, in hope, & Obedience at this day; and they always did so from the beginning: They have hope in, and with their Obedience, of that whereunto their obedience leads, which was Purchased for them by Christ.
Q. Do not the Scriptures intimate that Christians may attain to perfection of virtue and Godliness, and that it is the intention of God and Christ, and his Ministers, to bring them to this pitch? rehearse the Texts to this effect.
Ans. Eph. 1. 4.
Not to make long Work of that, which is capable of a speedy dispatch; by virtue and Godliness, M. B. understands that universal Righteousness and Holiness, which the Law requires; by perfection in it, an Absolute, Compleat Answerablenesse to the Law, in that Righteousness and Holiness, both as to the matter wherein they consist, and the manner how they are to be performed; that Christians may Attaine, expresses a Power that is reducible into Act: So that the intention of God and the Ministers, is not, that they should be pressing on towards Perfection, which it is confessed, we are to do, whilst we live in this World, but actually in this Life, to bring them to an enjoyment of it. In this sense, we deny that any man in this life, may attain to a perfection of virtue and Godliness; For,
1. All our works are done out of Faith, 1 Tim. 1. 5. Gal. 5. 6. now this Faith, is the Faith of the forgiveness of Sins by Christ, and that purifieth the Heart, Acts 15 8, 9. But the works that proceed from Faith, for the forgiveness of sins by Christ, cannot be perfect absolutely and in themselves, because in the very rise of them, they expect Perfection and completeness from another.
2. Such as is the Cause, such is the Effect; but the principle or Cause of the Saints obedience in this life is imperfect; so therefore is their obedience. That our santification is imperfect in this life, the Apostle witnesseth, 2 Cor. 4. 16. 1 Cor. 13. 9.
3. Where there is flesh and Spirit, there is not perfection: for the flesh is contrary to the Spirit, from whence our perfection must proceed if we have any: but there is flesh and Spirit in all Believers, whilst they live in this World, Gal. 5. 17. Rom. 7. 14.
4. They that are not without sin, are not absolutely perfect; for to be Perfect, is to have no sin: but the Saints in this life are not without sin, 1 John. 1. 8. Math. 6. 12. James 3. 2. Eccles. 7. 21. Isa. 64 6. but to what end should I multiply Arguments, or Testimonies to this purpose? If all the Saints of God have acknowledged themselves sinners all their days, always deprecated the Justice of God, and appealed to Mercy in their trial before God, if all our perfection be by the blood of Christ, and we are justified not by the works of the Law, but Grace, this pharisaical figment may be rejected as the foolish imagination of men ignorant of the Righteousness of God, and of him who is the end of the Law for righteousness to thom that do Believe.
But take perfection as it is often used in the Scripture, and ascribed to men, of whom yet many great and eminent failings are recorded (which certainly were inconsistent with perfection absolutely considered) and so it denotes two things. 1. Sincerity in opposition to Hypocrisy: And 2. • niversality, as to all the parts of obedience, in opposition to partiality, and halveing with God: So we say, perfection is not only attainable by the Saints of God, but is in everyone of them; but this is not such a perfection, as consists in a point, which if it deflects from, it ceases to be perfection; but such a condition as admits of several degrees, all lying in a tendency to that perfection spoken of; and the men of this perfection, are said to be perfect or upright in the Scripture, Psal. 37. 14. Psal. 119. 100. &c.
No then to insist on all the places mentioned by M. B. in particular, they may all be refer'd to Four heads; 1. Such as mention an unblameablenesse before God in Christ, which argues a Perfection in Christ, but only sincerity in us; Or 2. Such as mention a perfection in fieri, but not in facto esse, as we speak; a pressing towards perfection, but not a perfection obtained, or here obtainable; Or 3. A comparative perfection in respect of others; or a Perfection of Sincerity, accompanied with Universality of obedience, consistent with Indwelling sin, and many transgressions. The application of the several places mentioned to these Rules, is Easy, and lies at hand, for any that will take the pains to Consider them. He proceeds.
If Works be so necessary to Salvation, as you have before shown from the Scripture, how cometh it to pass that Paul saith, We are justified by Faith without Works? meant he to exclude all Good works whatsoever, or only those of the Law? How doth he explain himself? Rom. 2. 2, 28. We are justified by Faith, without the works of the Law.
A. How, and in what sense works are necessary to Salvation, hath been declared, and therefore I remit the Reader to its proper place.
2. A full Handling of the Doctrine of Justification, was waved before, and therefore I shall not here take it up, but content myself with a brief removal of M. B's attempts to deface it. I say then,
3. That Paul is very troublesome to all the Pharisees of this Age, who therefore turn themselves a thousand ways to escape the Authority of the Word and Truth of God, (by him fully declared and vindicated against their forefathers) laboring to fortify themselves with distinctions, which as they suppose (but falsely) their Predecessors were ignorant of; Paul then, this Paul, denies all works, all works whatsoever, to have any share in our Justification before God, as the matter of our Righteousness, or the Cause of our justification. For,
1. He excludes all Works of the Law, as is confessed. The works of the Law, are the works, that the Law requires. Now there is no work whatever that is good or acceptable to God, but it is required by the Law; so that in excluding works of the Law, he excludes all Works whatever.
2 He expressly excludes all Works done by virtue of Grace, and after Calling; which (if any) should be exempted from being works of the Law: For though the Law requires them, yet they are not done from a principle, nor to an end of the Law; these Paul excludes expressly, Ephes. 8. 9. 10. By Grace we are Saved, not of Works; what Works? those which we are created unto in Christ Jesus.
3. All Works, that are Works, are Excluded expressly, and set in an opposition to Grace in this business, Rom. 1. 5, 6. If it be of Grace, it is no more of Works, otherwise grace is no more grace; but if it be of Works, it is no more Grace, otherwise Works is no more Works▪ and Rom. 4. 3, 4, 5.
4. All Works are excluded, that take off from the Absolute Freedom of the justification of sinners, by the Redemption that is in Christ, Rom. 3. 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27. Now this is not Peculiar to any one sort of Works, or to any one Work, more then to another, as might be demonstrated; but this is not a place for so great a Work, as the thorough handling of this Doctrine requires. He adds,
Can you make it appear from else-where, that Paul intended to exclude from justification, only the perfect Works of the Law, which leave no place for either Grace or Faith, and not such Works as include both, and that by a justifying Faith he meant a working Faith, and such an one as is accompanied with Righteousness?
Ans. Eph. 2. 8, 9, 10. Rom. 4. 3, 4, 5. Rom. 11. 5, 6. Rom. 4. 14, 15, 16. Gal. 5. 6. Rom. 1. 17, 18,
A. Still Paul and his Doctrine trouble he man, as they did his Predecessors. That Paul excluded all Works of what sort soever, from our justification, as precedaneous causes or conditions thereof, was before Declared. M. B. would only have it, that the perfect Works of the Law only are excluded, when if any Works take place in our justification with God, those only may be admitted; for certainly, if we are Justified, or pronounced Righteous for our Works, it must be for the Works that are Perfect, or else the judgment of God is not according to Truth. Those only it seems are excluded, that only may be accepted; and imperfect works are Substituted, as the matter of a perfect Righteousness; without which, none shall stand in the presence of God. But,
2. There is not one Text of Scripture mentioned by M. B. whence he aims to evince his Intention, but expressly denies what he asserts; and sets all Works whatever in opposition to Grace, and excludes them all, from any place in our justification before God: So that the man seems to have been infatuated by his Pharasaisme, to give direction for his own condemnation. Let the places be considered by the Reader.
3. The Grace mentioned, as the Cause of our justification, is not the Grace of God, bringing forth good Works in us, which stand thereupon in opposition to the works of the Law, as done in the strength of the Law, but the free Favor and Grace of God towards us in Christ Jesus, which excludes all Works of ours whatever, as is undeniably manifest, Rom. 4. 4. Chap. 11. 5, 6.
4. It is true, Justifying Faith is a Living Faith, purging the Heart, working by Love, and bringing forth fruits of obedience; but that its Fruits of Love and Good Works have any causal influence into our justification, is most false. We are justified freely by Grace, in opposition to all Fruits of Faith whatever, which God hath ordained us to bring forth: That Faith whereby we are justified, will never be without works, yet we are not Justified by the Works of it, but freely by the Blood of Christ; how; and in what sense we are justified by Faith its self, what part, office, and place, it hath in our Justification, its consistency in its due place and Office, with Christ's being our Righteousness, and its receiving of Remission of sins, which is said to be our blessedness, shall elsewhere (God assisting) be manifested.
What then hath M. B. yet remaining to plead in this business? the Old abused refuge, of opposing James to Paul, is fixed on▪ This is the beaten plea of Papists, Socinians, and Arminians. Saith he,
What Answer then would you give to a man, who wresting the words of Paul in certain places of his Epistles to the Romans and Galatians should bear you in hand, that all good Works whatever, are excluded from justification and Salvation, and that it is enough only to Believe. Jam. 2. 20, 21, 22. 23, 24, 25 26.