Chapter I.
Things previously to be considered, to the solution of objections.
There being sundry places in holy Scripture wherein the ransom and propitiation made by the blood of Christ is set forth in general and indefinite expressions; as also a fruitlessness or want of success in respect of some, through their own default, for whom he died, seemingly intimated; with general proffers, promises, and exhortations, made for the embracing of the fruits of the death of Christ, even to them who do never actually perform it, — whence some have taken occasion to maintain a universality of redemption, equally respecting all and every one, and that with great confidence, affirming that the contrary opinion cannot possibly be reconciled with those places of Scripture wherein the former things are proposed; — these three heads being the only fountains from whence are drawn (but with violence) all the arguments that are opposed to the peculiar effectual redemption of the elect only, I shall, before I come to the answering of objections arising from a wrested interpretation of particular places, lay down some such fundamental principles as are agreeable to the word, and largely held forth in it, and no way disagreeable to our judgment in this particular, which do and have given occasion to those general and indefinite affirmations as they are laid down in the word, and upon which they are founded, having their truth in them, and not in a universal ransom for all and every one; with some distinctions conducing to the farther clearing of the thing in question, and waiving of many false imputations of things and consequences, erroneously or maliciously imposed on us.
1. The first thing that we shall lay down is concerning the dignity, worth, preciousness, and infinite value of the blood and death of Jesus Christ. The maintaining and declaring of this is doubtless especially to be considered; and every opinion that doth but seemingly clash against it is exceedingly prejudiced, at least deservedly suspected, yea, presently to be rejected by Christians, if upon search it be found to do so really and indeed, as that which is injurious and derogatory to the merit and honour of Jesus Christ. The Scripture, also, to this purpose is exceeding full and frequent in setting forth the excellency and dignity of his death and sacrifice, calling his blood, by reason of the unity of his person, “God’s own blood,” Acts xx. 28; exalting it infinitely above all other sacrifices, as having for its principle “the eternal Spirit,” and being itself “without spot,” Heb. ix. 14; transcendently more precious than silver, or gold, or corruptible things, 1 Pet. i. 18; able to give justification from all things, from which by the law men could not be justified, Acts xiii. 28. Now, such as was the sacrifice and offering of Christ in itself, such was it intended by his Father it should be. It was, then, the purpose and intention of God that his Son should offer a sacrifice of infinite worth, value, and dignity, sufficient in itself for the redeeming of all and every man, if it had pleased the Lord to employ it to that purpose; yea, and of other worlds also, if the Lord should freely make them, and would redeem them. Sufficient we say, then, was the sacrifice of Christ for the redemption of the whole world, and for the expiation of all the sins of all and every man in the world. This sufficiency of his sacrifice hath a twofold rise:— First, The dignity of the person that did offer and was offered. Secondly, The greatness of the pain he endured, by which he was able to bear, and did undergo, the whole curse of the law and wrath of God due to sin. And this sets out the innate, real, true worth and value of the blood-shedding of Jesus Christ. This is its own true internal perfection and sufficiency. That it should be applied unto any, made a price for them, and become beneficial to them, according to the worth that is in it, is external to it, doth not arise from it, but merely depends upon the intention and will of God. It was in itself of infinite value and sufficiency to have been made a price to have bought and purchased all and every man in the world. That it did formally become a price for any is solely to be ascribed to the purpose of God, intending their purchase and redemption by it. The intention of the offerer and accepter that it should be for such, some, or any, is that which gives the formality of a price unto it; this is external. But the value and fitness of it to be made a price ariseth from its own internal sufficiency. Hence may appear what is to be thought of that old distinction of the schoolmen, embraced and used by divers protestant divines, though by others again rejected, — namely, “That Christ died for all in respect of the sufficiency of the ransom he paid, but not in respect of the efficacy of its application;” or, “The blood of Christ was a sufficient price for the sins of all the world;” — which last expression is corrected by some, and thus asserted, “That the blood of Christ was sufficient to have been made a price for all;” which is most true, as was before declared: for its being a price for all or some doth not arise from its own sufficiency, worth, or dignity, but from the intention of God and Christ using it to that purpose, as was declared; and, therefore, it is denied that the blood of Christ was a sufficient price and ransom for all and every one, not because it was not sufficient, but because it was not a ransom. And so it easily appears what is to be owned in the distinction itself before expressed. If it intend no more but that the blood of our Saviour was of sufficient value for the redemption of all and every one, and that Christ intended to lay down a price which should be sufficient for their redemption, it is acknowledged as most true. But the truth is, that expression, “To die for them,” holds out the intention of our Saviour, in the laying down of the price, to have been their redemption; which we deny, and affirm that then it could not be but that they must be made actual partakers of the eternal redemption purchased for them, unless God failed in his design, through the defect of the ransom paid by Christ, his justice refusing to give a dismission upon the delivery of the ransom.