Chapter VII.
The removal of other remaining objections.
The removal of some usual sophisms and captious arguments of the Arminians, of late made common and vulgar, shall be the close of our treatise, and wind up the whole controversy, which hath drawn us with violence thus far. And in this performance I shall labour to be as brief as possible; partly because these things have been handled at large by others; partly because all colour of opposition to the truth by us maintained from the Scriptures being removed, all other objections will indeed naturally sink of themselves. Yet, because great boastings and swelling words of vanity have been used concerning some that follow, it is necessary that something be said to show the emptiness of such flourishes, that the weakest may not be entangled by them.
Objection I. That which we shall begin withal is an argument of as great fame and as little merit as any that, in this cause, or indeed in any other controversy, hath been used of late days; and it is this:— “That which every one is bound to believe is true; but every one is bound to believe that Jesus Christ died for him: therefore it is true, namely, that Jesus Christ died for every one.”
This is an argument which, to discover their conviction of the weakness of the rest of their arguments, the Arminians and their friends never use, but withal they add some notable encomium of it, with some terms of affront and threatening to their adversaries; insomuch as, by consent on both sides, it hath obtained the name of the Remonstrants’ Achilles. Now, truly, for my part, as I shall not transcribe any thing hither out of the many full answers given to it by our divines, by which this Achilles, or rather Goliath, hath been often cast to the ground, so I heartily wish that the many operose, prolix answers which the boasting of our adversaries hath drawn forth had not got, [for] this poor nothing, more repute a thousand times than its own strength, or any addition of force from the managers of it could have procured unto it. Supposing then, first, That the term “believe,” be used in the same sense in both propositions (for if otherwise the syllogism is false in the form of it); secondly, That by believing is understood a saving application of Christ to the soul, as held out in the promise, for to believe that Christ died for me in particular, as is asserted to be the duty of every one, can be nothing else but such a saving application; thirdly, That believing that Christ died for any, according to the business in question, must be with reference to the purpose of the Father and intention of Jesus Christ himself, for that is it which, with regard to any universality, is by us opposed; fourthly, For the term “every one,” it must relate unto all men as considered in an alike condition, for several respects and conditions of the same persons may cause them to come under several obligations unto duties: now, there is no one condition common unto all but only the state of wrath and death, Eph. ii. 3, and therefore every man must be considered as in that condition; so that, in sum, the sense of the minor proposition is, “All men in the world, as considered in a state of wrath and unregeneracy, are bound to believe, as before described, that it was the intention of God that Christ should die for every one of them in particular.”
Now, not to say any thing to the major proposition, which yet is false, that which men are bound to believe in this sense being, as hath been observed by many, neither true nor false, but good, the assumption is absolutely false, and hath not the least colour of reason or Scripture to support it; and (taking “every one” for every individual in the world) when our adversaries prove it, I engage myself to be their proselyte: for, — First, Then must some be bound to believe that which is false; which cannot be, every obligation to believe being from the God of truth. Now, it is false that Christ died for all and every individual of human kind, as hath been before proved at large. Secondly, Then should men be bound immediately to believe that which is not revealed, though divine revelation be the object of all faith; for the Scriptures do not hold out anywhere that Christ died for this or that particular man as such, but only for sinners indefinitely, specified ofttimes antecedently by God’s purpose, and consequently by their own purchased obedience. Thirdly, Neither, indeed, is the intention and purpose of God, concerning which we now inquire, proposed as the object of the faith of any; but only his commands, promises, and threatenings, — the other being left to be collected and assured to the soul by an experience and sense of some sweet infallible issue and effect thereof in the heart actually enjoyed. Nor, fourthly, can any command in the Scripture to believe be interpreted by the purpose and intention of God, as though the meaning of it should be, “God intended that Christ should die for thee in particular;” nor doth any promise contain that sense. Besides, fifthly, which of itself is enough to break the neck of this argument, all have not any such object of faith as Christ’s death at all proposed to them. How can they believe unless they hear? Can they be bound to believe that of which they never heard the least rumour? How many millions of infants and others, in barbarous nations, go to their “own place” without hearing the least report of Jesus Christ, or his sufferings for them or others, even in these days of the gospel! how much more, then, before the coming of Christ in the flesh, when the means of grace were restrained to one small nation, with some few proselytes! Were all these, are they that remain, all and every one, bound to believe that Christ died for them, all and every one in particular? Those that think so are, doubtless, bound to go tell all of them so; I mean those that are yet in the land of the living. Is not unbelief the great damning sin, where faith is required, John iii. 36? and yet doth not Paul prove that many shall be condemned for sinning against the light of nature, Rom. ii. 12? an evident demonstration that faith is not required of all, — all are not bound to believe.