Chapter IV.
Of the distinction of impetration and application — The use and abuse thereof; with the opinion of the adversaries upon the whole matter in controversy unfolded; and the question on both sides stated.
The farther reasons whereby the precedent discourse may be confirmed, I defer until I come to oppose some argument to the general ransom. For the present, I shall only take away that general answer which is usually given to the places of Scripture produced, to waive the sense of them; which is φάρμακον πάνσοφον to our adversaries, and serves them, as they suppose, to bear up all the weight wherewith in this case they are urged:—
I. They say, then, that in the oblation of Christ, and concerning the good things by him procured, two things are to be considered:— First, The impetration, or obtaining of them; and, secondly, The application of them to particular persons. “The first,” say they, “is general, in respect to all. Christ obtained and procured all good things by his death of his Father, — reconciliation, redemption, forgiveness of sins, — for all and every man in the world, if they will believe and lay hold upon him: but in respect of application, they are actually bestowed and conferred but on a few; because but a few believe, which is the condition on which they are bestowed. And in this latter sense are the texts of Scripture which we have argued, all of them, to be understood. So that they do no whit impeach the universality of merit, which they assert; but only the universality of application, which they also deny.” Now, this answer is commonly set forth by them in various terms and divers dresses, according as it seems best to them that use it, and most subservient to their several opinions; for, —
First, Some of them say that Christ, by his death and passion, did absolutely, according to the intention of God, purchase for all and every man, dying for them, remission of sins and reconciliation with God, or a restitution into a state of grace and favour; all which shall be actually beneficial to them, provided that they do believe. So the Arminians.
Secondly, Some,1 again, that Christ died for all indeed, but conditionally for some, if they do believe, or will so do (which he knows they cannot of themselves); and absolutely for his own, even them on whom he purposeth to bestow faith and grace, so as actually to be made possessors of the good things by him purchased. So Camero, and the divines of France, which follow a new method by him devised.
Thirdly, Some2 distinguish of a twofold reconciliation and redemption; — one wrought by Christ with God for man, which, say they, is general for all and every man; secondly, a reconciliation wrought by Christ in man unto God, bringing them actually into peace with him.
And sundry other ways there are whereby men express their conceptions in this business. The sum of all comes to this, and the weight of all lies upon that distinction which we before recounted; — namely, that in respect of impetration, Christ obtained redemption and reconciliation for all; in respect of application, it is bestowed only on them who do believe and continue therein.
II. Their arguments whereby they prove the generality of the ransom and universality of the reconciliation must afterward be considered: for the present, we handle only the distinction itself, the meaning and misapplication whereof I shall briefly declare; which will appear if we consider, —
First, The true nature and meaning of this distinction, and the true use thereof; for we do acknowledge that it may be used in a sound sense and right meaning, which way soever you express it, either by impetration and application, or by procuring reconciliation with God and a working of reconciliation in us. For by impetration we mean the meritorious purchase of all good things made by Christ for us with and of his Father; and by application, the actual enjoyment of those good things upon our believing; — as, if a man pay a price for the redeeming of captives, the paying of the price supplieth the room of the impetration of which we speak; and the freeing of the captives is as the application of it. Yet, then, we must observe, —
First, That this distinction hath no place in the intention and purpose of Christ, but only in respect of the things procured by him; for in his purpose they are both united, his full end and aim being to deliver us from all evil, and procure all good actually to be bestowed upon us. But in respect of the things themselves, they may be considered either as procured by Christ, or as bestowed on us.