of Grace should no more have hindred his Salvation than God's Threatning against Nineveh The cause of Rejection or Damnation is Sin in man which will not hear neither receive the promise of the Gospel c. It is not a Christian man's part to attribute his Salvation to his own Free-will with the Pelagian and extenuate Original Sin nor to make God the Author of ill and damnation with the Manichee nor yet to say that God hath written Fatal Laws and with necessity of Destiny violently pulleth the one by the hair into Heaven and thrusteth the other head-long into Hell I have thus at large transcribed the words of these two Holy Bishops and Martyrs for the Reformed Religion because the Books are not easie to be met with and Bishop Hooper's not to be light on without great difficulty And I say by these Citations to which we might have added others it is very apparent not only that they undoubtedly believed the Doctrine of Christ's dying for all men and were zealous Assertors of it too but also that they rejected that Doctrine of Fatal Decrees which is the Foundation of the contrary Opinion I cannot but take notice by the way how Unreasonable and Uncharitable those men are who clamour at such a rate against their Brethren as Innovators and Apostates from the Church of England for their asserting no worse Doctrine than we have now seen was heartily approved by these Ancient and Eminent Fathers of our Church The Doctrine of which Church I presume they 'l have the Modesty to acknowledge they were as fit judges of as themselves But I must hasten to that which is much more to our present purpose viz. That no Doctrine is more clearly or fully asserted in the Holy Scriptures than this of Vniversal Redemption And that there may remain no longer the least doubt or scruple in any of our breasts concerning it let us take notice of these following particulars First How those that have a share in Christ's Redemption are expressed by our Saviour and his Apostles They are expressed by the words SINNERS indefinitely the WORLD ALL the WHOLE WORLD EVERY MAN And can the Wisdom of man invent more plain significant and full words by which to express the Universality of Mankind 1. Those whom Christ came and died to save that is to put into a Salvable state so that it will be wholly long of themselves if they perish are expressed by the word Sinners indefinitely S. Paul saith 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation that Iesus Christ came into the world to save Sinners of which I am chief Now 't is a known Maxim that An indefinite Proposition is equivalent to an Vniversal one And our Saviour himself saith that He came to call sinners to repentance Luke 5. 32. And to seek and save that which was lost Chap. 19. 10. He makes no exception of Sinners or Lost persons and therefore what can they be less than All Mankind But if this be not satisfactory 2. They are expressed by the word World Our Saviour saith Iohn 3. 16 17. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the world through him might be saved I could not disparage any ones understanding more than by endeavouring to satisfie him that 't is a most pitiful and senseless shift to say that by the World is meant all the Elect in the world that is some exceeding few of the world in comparison of the rest For besides that this is to make nonsence of the former Verse as must needs be obvious to every body so by taking the same Liberty in interpreting other Texts the Bible would be made the most insignificant Book in the world The Generality of men is ordinarily called the World and Bad men are sometimes so called in Scripture because they are the Generality but to express the incomparably lesser part of men by the word World is such a Figure as was never heard of 3. They are expressed by the word All to put us more out of doubt 2 Cor. 5. 14 15. The love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him that died for them and rose again Now did ever the word All signifie a few And that by All is to be understood the Universality is plain from the former of these Verses where the Apostle proves that all were dead or obnoxious to death by this Argument that Christ died for all But we will not question whether all in the largest sence were obnoxious to death and therefore all must be understood in the same extent when it is said that Christ died for all or we shall make the Apostle a very sad Arguer For how could it follow from hence that Christ died for some that therefore all without exception were dead Again 1 Tim. 2. 6. we read that Christ gave himself a Ransom for all And ver 4. that He will have all to be saved and come to the knowledge or Acknowledgment of the truth And once more 1 Tim. 4. 10. that He is the Saviour of all men but especially of those that believe So that those that believe are not the all he is the Saviour of the all being distinguished from them And the meaning of the words is sufficiently obvious viz. He is so the Saviour of all as to put them into a capacity of Salvation but he is so the Saviour of those that believe as that they shall be actually saved Those that so believe as to obey the Gospel are at present in a state of Salvation and if they persevere shall be undoubtedly saved 4. Those whom Christ died for and came to save to make it still more out of doubt if it be possible are expressed by the Whole World 1 John 2. 6. If any man sin we have an Advocate with the Father Iesus Christ the Righteous who is the Propitiation for our sins and not only for ours but also for the sins of the whole World Nay 5. They are expressed by Every man Heb. 2. 9. But we see Iesus who was made a little or for a little while lower than the Angels for the suffering of death crowned with glory and honour that he by the grace of God should taste death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every man And this is the fullest and most Comprehensive Expression that can be imagined If after all these most express Affirmations in such variety of the plainest words it shall still be asserted that the Doctrine of Universal Redemption is Heretical or false there needs no other Reply but this Let Christ be true and his Holy Apostles and everyman a Liar that dares to
that I would my self publish it to all the world and instead of thinking it a disgrace and disparagement I would esteem it as an ornament for my innocence would be the more cleared and my good name vindicated by the means of it And so far would I be from sneaking and skulking in corners like one ashamed to shew his head that I would like a Prince with Heroick courage and confidence go up to the face of mine Enemy and expose and lay open my whole life before him Or rather we will read these Verses as the sence of them is expressed in a late excellent Paraphrase upon this Book Oh that the truth of all this that I have been accused of might be examined by some equal judge Behold I continue still to desire of God this favour And let him that can accuse me bring in his Libel in writing against me Surely I would not endeavour to obscure it but openly expose it to be read by all nay wear it as a singular ornament which would turn to mine honour when the world saw it disproved I my self would assist him to draw up his charge by declaring to him freely every action of my life I would approach him as undauntedly as a Prince who is assured of the goodness of his cause These words with many other of his sayings shew what a blessed Liberty the Soul of this Holy man was possessed with even whilest he was deprived of all his outward comforts and in the saddest and most dismal circumstances Thirdly Nothing will free a man from Trouble and Dejection of mind like the careful observance of the Laws of Righteousness This as it is a certain consequent of Fear and Shame it must needs free a man from as it freeth from those its Causes But it incomparably beyond any thing in the world cureth this Malady of a wounded spirit how or by whatsoever it be occasioned I have shewed that it is the fate of Sinners to feel great perturbation and disturbance of mind from their corrupt Affections by the law in their members warring against the law of their minds and also by reflecting upon their folly and madness and by the fearful expectations that their manifold bold transgressions of the Divine Laws do raise in them The wicked saith the Prophet are like the troubled Sea which cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Cain had no sooner given place to Envy and Revenge but his Countenance fell and the Disquiet of his mind was bewrayed by his looks But there is no such Lightsomness and Sprightfulness of Soul no such Pleasure and Self-satisfaction as that which results from true Religion Righteousness and Goodness It 's ways are ways of pleasantness and all its paths peace Prov. 3. 17. Light is sown for the Righteous and joy for the Vpright in heart Psal. 97. 11. Great peace have they that love thy law and nothing shall offend them Psal. 119. 165. The work of Rigteousness shall be peace and the effect of Righteousness quietness and assurance for ever Esay 32. 17. The Good man is free from self-accusations and from that gnawing Worm that is frequently felt in Guilty breasts He is not appalled in thinking of what is past nor cast down with the fore-thought of that which is to come His Soul is like a calm and clear River like the waters of Siloam which run softly without noise or murmur Whatsoever is Natural is for that reason highly pleasing but nothing so natural to the Heaven-born Soul of man nothing is so agreeable to our original Make as to live in conformity to the Laws of Righteousness Whilest this is our serious care we act according to our Highest principle that Principle which God and Nature designed for our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Leader and Governour I mean the Reason of our Minds And therefore so long as we follow its Dictates and behave our selves like those on whose souls the Divine image is imprinted which consisteth in Righteousness and true Holiness so long I say we live in our own Element and therefore must necessarily have Self-enjoyment And we shall enjoy our selves more or less according as we are more or less diligent in works of Righteousness and Goodness The experience of every Good man will force him to subscribe to the truth of this no such man can withhold his assent from it or call it into question any more than he can his own Feeling Such a one feels such serenity of thoughts and such great delight and satisfaction of mind in the exercise of love to God and love to men in works of Piety Justice and Charity in the exercise of Humility Meekness Patience and Submission to the Divine will and all other Christian Graces and Virtues that while he is so employed all is as well within him as he can desire he accounts it a Heaven upon Earth to be so employed I fear that many a one who would be thought a Christian cannot receive this Doctrine that it seems to him a very strange Soloecism but I could tell him of many a Heathen of whom he may learn it as well as of Christians particularly Tully who hath this brave saying in his Tusculan Questions O Philosophy the Guide of our lives O thou seeker out of Virtues and expeller of Vices One day well spent and in obedience to thy precepts ought to be preferred before a sinning immortality And all those say for substance the self-same thing who tell us that Virtue is a Reward to it self The Good man feels also no small pleasure in reflecting upon the fruits of Righteousness he hath brought forth And much more in the Contemplation of that Glorious Reward which God for Christ's sake hath promised to those who patiently persevere in well-doing The fore-expectation whereof doth greatly support him under all the crosses and afflictions wherewith he is exercised in this life And makes him not only Patient under those Tribulations he meets with for Righteousness sake but even to Glory in them as the Apostles did and Primitive Christians And moreover he receiveth great Refreshment and Comfort more immediately from the Holy Ghost especially when he is called forth to any exceedingly great suffering or extraordinary service He then marvellously strengthens the Good man with strength in his Soul to bear the one and perform the other as becomes a servant of Iesus Christ. Which he doth chiefly by giving sensible clear and lively representations to the Good mans mind of the Glory of Heaven and by stedfastly fixing it upon the Crown of Righteousness and Life which his Blessed Lord hath promised to all those who are faithful to the Death Thus was the first Christian Martyr S. Stephen strengthened who being full of the Holy Ghost looked up stedfastly into Heaven and saw the Glory of God saw the Heavens opened as ready to receive him and the Son of man standing on the
but a very small number compared with those for whom he did not die and those for whom he died shall be undoubtedly saved and those for whom he died not shall be undoubtedly damned then I cannot see how the wisest man on Earth can answer this Plea of a wicked man for persisting impenitently in his wickedness viz. If Christ died for me I shall be saved and he will most assuredly at his own time which to be sure is the best bring me over to the obedience of his Precepts by his Omnipotent grace if that be necessary in order to my Salvation But if he died not for me then let me do what I can it will signifie nothing my state is unalterable So that I run no hazard in being careless and neglectful of the concerns of my Soul on supposition of my having an interest in the death of Christ nor is my case one jot the better for my diligence in using the means of Salvation according to my power on supposition of the contrary Now how can we think that the Gospel doth contain such mighty Arguments to perswade us to work out our own Salvation whilest it leaves us utterly unable to answer this Plea that Careless People may and do many of them make for their Carelesness And therefore it highly concerns us to beware of that Doctrine which makes Christ to die but for some Certain Persons as not only most false but as very dangerous The truth is this Doctrine could never gain any considerable Credit in any Church in the World for the first fifteen hundred years 'T was broached with the other concomitant Doctrines by one Lucidus a Presbyter in France about the year of our Lord 500 of which the Pelagian Heresie was the occasion but quickly condemned by two Councils one at Arles the other at Lions About 300 years after it was with the other revived by Godscalcus a person of ill Fame but condemned again by a Council at Mentz But the Doctrine we are defending was Asserted as a Point never doubted of by the Fathers of the first 300 years And is as expresly Asserted in the most Ancient Confessions of the Reformed Churches beyond Sea and also in the Articles Homilies and Catechism of our own Church And those three Holy Martyrs Arch-Bishop Cranmer Bishop Latimer and Bishop Hooper who will be acknowledged by our Adversaries in this Point to be most Orthodox men have as plainly and fully given their testimony thereunto as we can desire Arch-Bishop Cranmer in the Preface to his Book against Gardiner hath these words that Christ made a Sacrifice and Oblation of his body upon the Cross which was a full Redemption Satisfaction and Propitiation for the Sins of the whole World Bishop Latimer in his Sermon on the first Sunday after the Epiphany tells us that Iesus is an Hebrew word which signifieth in our English Tongue a Saviour and Redeemer of all Mankind born into the World And he hath this passage in his Sermon on the Gospel for the twenty first Sunday after Trinity P. 2. of Fol. 208. which would be horribly offensive to many now adays viz. That Christ shed as much bloud for Judas as he did for Peter Peter believed it and therefore was saved Judas would not believe and therefore he was condemned the fault being in him only and in no body else Bishop Hooper in his Preface to his Exposition of the Ten Commandments saith That as the Sin of Adam without priviledge or exemption extended and appertained unto all and every of Adams Posterity so did this promise of Grace generally appertain as well to every and singular of Adams posterity as to Adam As it is more plainly expressed where God promiseth to bless in the seed of Abraham all the people of the World And that these Good men did not hold Contradictions but as they undoubtedly believed that Christ died for all so they also rejected that Doctrine of the Divine Decrees which is inconsistent therewith is plain from the following passages Bishop Latimer saith in his Fourth Sermon on the Third Sunday after the Epiphany That if the most part be damned the fault is not in God but in themselves for Deus vult omnes homines salvos fieri God would that all men should be saved but they themselves procure their own damnation and despise the Passion of Christ by their own wicked and inordinate living Here we may learn to keep us from all curious and dangerous Questions when we hear that some be chosen and some be damned Let us have good hope that we shall be among the chosen and live after this hope c. Think that God hath chosen those that believe in Christ and that Christ is the Book of life c. So we need not to go about to trouble our selves with curious questions of the Predestination of God But let us rather endeavour our selves that we may be in Christ for when we be in him then are we well and then we may be sure that we are ordained to everlasting life But you will say how shall I know that I am in the Book of life How shall I try my self to be elect of God to everlasting life I answer First we may know that we may one time be in the book and another time come out again as it appeareth by David See more that follows to the same purpose Fol. 310. Again in his Sermon on Septuag Fol. 214. saith he God's Salvation is sufficient to save all Mankind But we are so wicked of our selves that we refuse the same and we will not take it when 't is offered to us and therefore he saith Pauci verò electi Few are chosen that is few have pleasure and delight in it for the most part are weary of it cannot abide it for there are some that hear it but they will abide no danger c. Such men are cause of their own Damnation for God would have them saved but they refuse it like Judas the Traitor whom Christ would have had to be saved but he refused his Salvation he refused to follow the Doctrine of his Master Christ. And Bishop Hooper is very full and particular to this purpose in his forecited Preface Saith he Cain was no more excluded from the promise of Christ till he excluded himself than Abel Saul than David Judas than Peter Esau than Jacob Concerning which two Brethren in the sentence of God given to Rebecca there was no mention at all that Esau should be disinherited of Eternal Life but that he should be inferior to his Brother Jacob in this world which Prophecy was fulfilled in their Posterity and not the Persons themselves God is said by the Prophet to have hated Esau not because he was disinherited of Eternal Life but in laying his mountains and his heritage waste for the Dragons of the Wilderness Mal. 1. 3. That Threatning of God against Esau if he had not of wilful malice excluded himself from the Promise