from death which by the Law of God ought to die with many the like which have proved snares of dishonour and of danger unto them otherwise in like manner some men desirous to commend themselves unto God as men zealous for his glory more then others study and invent Notions and Senses of some Scripture expressions to bestow upon him in the name of Prerogatives which they presume are much for his honour and glory in the World which yet upon due consideration are found most unworthy of him and of a broad inconsistency with his glory indeed For what relish or savour of honor or glory unto God can there be in bringing him upon the great Theater of the World speaking thus I will cast out of my favour and devote to everlasting burnings to torments Endlesse Easlesse Intolerable Insupportable thousand thousands and ten thousand times ten thousands of my most excellent Creatures Men Women and Children though they never offended me otherwise then Children may offend many thousands of yeers before they are born yea though I thus in the secret of my Counsell intend to leave them irrecoverably to the most exquisite torments that can be endured and these to be suffered by them to the dayes of eternity without all possibility of escaping though they shall do the uttermost they are able to please Me and to reconcile themselves unto Me yet will I in words speak to their hearts Proclaime and Professe my Self unto them to be a God mercifull and gracious long suffering and abundant in Goodnesse and Truth keeping mercy for thousands forgiving iniquity and transgression and sinne a Exod. 34. 6 7. I will entreate them with bowells and great compassions and Professe my Self aggreived in Soul because of their impenitency I will allure them to Repentance with all my great and Precious Promises of Pardon of sin of life and glory and all the Great things of the World to come yea I will most seriously and solemnly Protest and Sweare unto them by the greatest Oath that is even by my own Life and Being that I desire not their Death b Ezek. 33. 11 Can Men indued with reason and understanding or that know in the least what belongeth to matters of honour and glory resent or savour any thing in such Proceedings as these that is like to make a Prerogative worthy the Name Glory and Super-Transcendent Holinesse and Excellency of God Most certaine it is that there is nothing in God nothing that proceeds from him but what is both Divisim and Conjunctim and that according to the Principles of Reason and that light of understanding which Himself shineth in the hearts and consciences and inward Parts of Men just matter of Praise Honour and Glory unto Him of which more ere long But 2. That Prerogative or Prerogative-Will as some call it which §. 36. God stands upon in the Scriptures and claimes to Himself as a Royalty annexed to the Crown of Heaven and Earth either in the ninth to the Romans or elsewhere in reference to the condemnation and eternall destruction of his Creature standeth not in any Liberty or Power claimed by him to leave what Persons he pleaseth to inevitable ruine only upon consideration of Adams sin much lesse before or without any such consideration but to make the Lawes Terms and Conditions as of life so of death as of Salvation so of Condemnation and these indifferently and equally respecting all Men not such as Men are apt to think meet and fitting for him to doe but what Himself Pleaseth i. e. Such as the Counsell of his own Will adviseth and leadeth Him unto For He is said not to act or Worke all things or any one thing simply according to his own Will but to work all things according to the Counsell of his own Will c Eph. 1. 11. So that in whatsoever God acteth or willeth we are to look not only for Will but Counsell i. e. Wisdom and Tendency unto ends worthy of him and these discernable enough as was lately said by Men to be such if they were diligent and impartiall in the consideration of them As for example the Jewes thought it most equall reasonable and best becomming God that he should constitute and ordain the observation of Moses his Law to be the Law of Justification Life and Salvation unto Men and the neglect or non-observation of this Law to be the Law of condemnation and of death God here interposeth with his Prerogative and declares to them that his Will and Pleasure is otherwise and that he Constitutes and Ordaines Faith in his Son Jesus Christ to be the Law of Justification and Life whether joyned with the observation of Moses Law or without it and on the other hand unbelief to be the Law of condemnation and of death though in conjunction with the strictest observation of Moses Law This Prerogative indeed God Himself pleads and asserts to Himself with a majestique and God-like authority speaking thus to Moses I will have mercy on whom I will have mercy and I will have compassion an whom I will have compassion a Rom. 9. 15. as if he should say Men shall not prescribe unto Me Lawes or Terms of shewing Mercy I will not be advised or obliged by them whom i. e. what manner of persons or how qualified I shall justifie and save I mean to follow and to keep close to the Counsell of mine own Will in these great and most important affaires which concern the Life and Death the Salvation and Destruction of my Creature The same prerogative The Apostle also vindicateth unto him afterwards in the same Chapter in the similitude of a Potter Hath not the Potter power over the Clay of the same lump to make one Vessell unto honour and another unto dishonor b Rom. 9. 21. meaning that God had a like equitable Power or Prerogative over the great masse of Man-kind in Adam to make what Lawes of Life and Death unto them he pleased and to appoint who or what manner of persons should be saved and what manner of persons should be condemned which the Potter hath over the lump of Clay which is before him to make what Vessells he pleaseth for honour and what again he pleaseth for dishonour But of this passage as also of that vers 18. we shall speak more at large towards the close of the Discourse where we intend an intire Explication of the 9th to the Romans from the beginning of vers 6. to the end of the 23. In the mean time let this be taken along by way of caution about what hath been delivered in this Section viz. that though the Jewes thought it most equitable and most beseeming God to justifie Men by the works of the Law rather then by Faith in Jesus Christ which notwithstanding was the Counsell and good pleasure of God about Justification yet this Counsell and good pleasure of God especially being from time to time so signified unto them by
should be meant such as were naturally or corporally dead viz. because such only are to be buried with that kinde of buriall whereof our Saviour had occasion to speak as appears from the former verse Again why by the dead in the beginning of the said passage should be meant those that are spiritually dead and not those that are corporally dead there is this reason every whit as plain as the former viz. because those that are naturally or corporally dead are not capable of burying those that are dead either with one kinde of buriall or other So why the word WATER in the latter of the passages mentioned should in the first place signifie materiall or elementary water in the latter spirituall water or the Holy Ghost reasons are obvious and neere at hand we shall not need to name them But why the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men in the place of the Apostle under debate being twice used should be conceived so far to vary in their significations as in the former clause to signifie All men without exception in the latter very few men no like reason nor indeed any competent can be given 3. Though All men doth in some places signifie only a greater number §. 21. of Men not All men simply or universally yet it never signifieth a small number of Men either in opposition to or in comparison with a greater least of all with the greatest number that is as they must make it signifie in the Scripture in hand who will have no more signified by it in the latter of the two clauses where it is used then only those who come in time to be actually saved by Christ For these are a very small number few there be saith Christ that finde it speaking of the straite gate which leadeth unto Life in comparison of those upon whom condemnation came by Adam 4. If condemnation should come upon all Men simply by the offence §. 22. of Adam and righteousnesse only upon some Men and these but a few neither comparatively by the obedience and gift of Christ then where sin abounded Grace should not superabound as the Apostle saith it did nay sin should superabound and Grace be confined to a narrow compasse comparatively To say that the superabounding of Grace above sin here spoken of is to be considered in the intensivenesse of it i. e. in its prevalency over sin where it is vouchsafed not in the extensivenesse of it as if it extended to more Persons is thus far acknowledged for a saying of truth Grace doth not extend to more Persons then sin at least not to more Persons of Men because sin extendeth unto all and Grace cannot extend to more then all But if we shall straiten and limit Grace in respect of the extent of it to a small number of Persons as viz. unto those only who are or shall be actually saved the glory of the superabounding of Grace above sin in respect of the Prevalency of it where it is in such a sence given will be fully match'd or rather overcome and swallowed up by the prevailing extensiveness of sin above Grace 5. The Apostle both before and after as viz. Verse 15. and Verse 19. §. 23. computeth the condemned ones of Adam and the justified ones of Christ by one and the same numericall expression He tells us in both places of many dead by Adam and of no fewer then many justified and redeemed by Christ. Now what the Holy Ghost makes equall for Men to dis-equalize especially to such a Proportion or Degree that the one number shall be inconsiderable and as nothing in comparison of the other is to lift up themselves above their line and so take hold of vanity in stead of Truth The Apostles expression Verse 15. is somewhat more emphaticall For if through the offence of one many be dead much more the Grace of God and the gift by Grace which is by one Man Jesus Christ hath abounded unto many If it shall be supposed that many more millions of Men are dead through the offence of Adam then are justified or made alive by the Grace of God in Christ Pauls glorying over the Grace of God in Christ as much more abounding to the justification of many must fall to the ground For if by the offence of Adam all became dead and a few only be made alive by the gift of the Grace of God in Christ who will not judge but that the offence of one much more abounded to the death of many then the Grace of GOD to the Justification or Life of many 6. And lastly the Apostle having said Verse 20. That where sinne abounded Grace superabounded he adds Vers 21. that as sinne hath reigned unto Death so did Grace reigne through righteousness unto eternall Life through Jesus Christ our Lord. Now evident it is from Verse 14. and Verse 12. that sinne reigned over all Men without exception unto Death therefore Grace must have a proportionable reigne unto life i. e. must by a strong and over-ruling hand put all Men into a capacity or estate of life and salvation If so it undeniably followes that Christ Died for all Men without exception of any because otherwise all Men could not be put into an estate of Grace or Salvation by Him Nor was this interpretation counted either hereticall or erroneous by the §. 24. most Orthodox Expositors of old Chrâ—sostome himself commenting upon the place makes the Apostle to speake thus If all Men were punished through the offence or his offence meaning Adams they i. e. these all Men may doubtlesse be justified from hence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by that over-abundance of grace and righteousnesse as he there speaketh which is given in Christ The former part of his commentary is more full and Pregnant to this purpose but because the transcription would be somewhat long I leave it to be read in the author himself Nor are there wanting amongst our late Reformed Divines sirnamed Orthodox Men of eminent Learning Piety and Worth who subscribe the said Interpretation That our Reparation Restauration saith Mr. Bucer upon the place is made by Christ and that it is more efficacious then the sinne of Adam and that it is of LARGER EXTENT is that which the Apostle argueth in this and the following Section b Reparationem nostri factam per Christum esse Adae noxâ â—ffica cioreÌ„ pa tere latius est id quòd Apostolus hâc sequenti Sectione pertractat Intelligit gratiam Christi bominum generi profuisse amplius quà m nocuerit lapsus Adae Again upon those words Sed non ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus The Apostle here meaneth that the Grace of Christ did more profit MAN-KINDE then the sinne of Adam damnified it Doubtlesse if all Men without exception were brought into a condition of misery by the sin of Adam and but an handfull only in comparison made happy by the
Grace of Christ the Grace of Christ cannot be said to have profited Man-kinde more then the sin of Adam damnified it Yet again upon Verse 16 For whereas the World was lost or undone by the one sinne of Adam the Grace of Christ did not only abolish this sinne and that death which it brought upon the World but likewise tooke away an infinite number of other sinnes which we the rest of Men added to that first sinne * Cum enim ex uno Adae peccato orbis perditus sit gratia Christi non hoc soluÌ„ peccatum mortem quaÌ„ intulit abolevit sed simul infinita illa sustulit peccata quae reliqui homines primo illi peccato adjecimus The commensurablenesse of the Grace of Christ with the sin of Adam in respect of the number of Persons gratified by the one and damnified by the other cannot lightly be asserted in terms more significant Nor do the words following import any thing contrary hereunto wherein the Author addeth that the said Grace of Christ bringeth all that are of Christ into a full or Plenary justification For by a full or Plenary justification it is evident that he meanes an actuall justification yea as he explaines himself a little after that justification which shall be awarded unto the Saints at the great day of the Resurrection to the obtaining of which it is acknowledged that Men must receive a new being from Christ by Faith In what sence Christ abolished the inque plenam justificationem quotquot ex Christo sunt adduxit sin of Adam together with that Death which it brought into the World and so in what sence he is said to have brought Righteousnesse Justification and Salvation unto all Men remaines to be unfolded in due Place Upon the 17 Verse the aforesaid Author yet more cleerly attests the substance of our Interpretation where he gives an account how the Grace of Christ mâ—y be said to be of larger extent then the sin of Adam notwithstanding it be true that this grace took away nothing but what in a sence was the fruit and effect of his sin If we consider saith he that every particular Man by his transgressions increaseth the misery of Man-kinde and that whosoever sinneth doth no lesse hurt his Posterity then Adam did all Men it is a plaine case that the Grace of Christ hath removed more evils from Men then the sinne of Adam brought upon them For though there be no sinne committed in all the World which hath not its originall from that first sinne of Adam yet all particular Men who sinne as they sinne voluntarily and freely so do they make an addition of their own proper guilt and misery ALL WHICH EVILLS since the alone BENEFIT OF CHRIST HATH TAKEN AVVAY it must needs be that it hath taken away the sinnes of many and not of one only Manifest therefore it is that more evills have been removed by Christ then were brought in by Adam a Verum si consideramus singulos mortalium suis quoque transgressionibus maluÌ„ generis humaÌ„i auxisse non minùs quicunque peccant suis posteris nocere atque nocuit omnibus Adam in aperto est gratiam Christi plura depulisse ab hominibus mala quam Adâ— noxa intulerit Nam licet nihil in orbe peccatuÌ„ sit quod ex illo primo Adae lapsu non trahat originem tamen singuli qui peccant ut suâ quoque lâ—berâ voluntate peccant ita suum quoque adjiciunt reatum suam adferunt perniciem Quae omnia mala cum beneficium Christi solum sustulit certe jam multorum peccata sustulit non unius Adae Manifestum est igitur plura per Christum mala submota esse quà m Adam obtulerat And yet more plainely and expresly to the Point in hand if more may be upon Verse 18. The sence whereof he gives thus As by the fall of one sinne prevailed over all so as to make all liable unto condemnation so likewise the righteousnesse of one so far tooke place on the behalf of all Men that all Mâ—n may obtaine the justification of life thereby b Infert hic Apostolus repetit summat quae tribus praemissis collationibus disseruit haec scilicet Sicut ex unius lapsu peccatum in omnes invaluit ut reddiderit omnes condemnationi obnoxios sic etiam unius justiciam in omnes homines obtinuisse ut just ficatio vitae omnibus contingat By this time I suppose Bucer hath said enough both to assert the Interpretation of the Scripture in hand that hath been given as also the universality of Redemption by Christ The said Scripture calls for the sence and exposition asserted with such a §. 25. loud and distinct voyce that Gualter also another Divine of the same rank and quality with the former could not but hearken to it As by the offence of one saith he compleating the Apostles sentence and rendring his sence therein condemnation was propagated unto all Men So also by the righteousnesse of one Justification of life was propagated or imparted unto ALL MEN. Againe thus As by the offence of one Adam the judgement or guilt came upon all Men to condemnation so also by the righteousnesse of one Jesus Christ the Gift or Benefit of God abounded unto ALL MEN to Justification of life a Itaque quâ—madmodum per unius offensam in omnes homines pro pagataest coÌ„demnatio sic etiam per unius justiciam in omnes homines propagata est Justificatio vitae Sicuti per unius Adami offensam judicium sive reatus venit in omnes homines ad condemnationem sic etiam per unius Jesus Christi justiciam donum sive beneficium Dei redundavit in omnes homines ad justificationem vitae Any Man that shall reade with a single eye what Calvin himself hath written upon the said Contexture of Scriptures cannot judge him an adversary to the Premised Exposition Paul saith he upon Verse 15. simply teacheth that the amplitude or compasse of the Grace purchased by Christ is greater then of the condemnation contracted by the first Man b Sed simpliciter majorem gratiae per Christum acquisitae amplitudinem esse docet quà m contractae per primum hominem damnationis Not long after The sum of all comes to this that Christ overcomes Adam the righteousness of Christ vanquisheth Adams sinne Adams malediction or curse is overwhelmed with Christs Grace the Death which proceeded from Adam is swallowed up by that Life which comes from Christ c Huc autem summa tendit quia Christus Adamum superat Hujus peccatum illius vincit justicia hujus maledictio illius obruitur gratiâ ab hoc mors profectâ— illius vitâ absorbetur Doubtlesse if the curse brought upon Men by Adam prevailes and remaines still untaken off upon far the greatest part of Men it is not over-whelmed with the Grace of Christ nor is the
postulanti ut gratissimè illi possit inservire in eo spiritu quem accepit in nullo vincatur à malitiâ aut fallatur per ignorantiam temeritateÌ„ ac ignaviam aversa peragens omnia praeter decorum divinae voluntatis Talem enim animam manet supplicium mors luctus quod Divinus etiam Apostolus dixit ne cum aliis praedicaverim ipse reprobus efficiar Vides cum Dei Apostolus esset quo pacto timebat Ejus enim est homo naturae ut etiamsi in profundum vitiorum lapsus sit ac peccato deserviat ad id quod bonum est converti possit Et contrà Spiritui Sancto devinctus rerum coelestium ebrietate correptus ad id quod malum est converti potest Ibid. No man considering these things can lightly imagine but that this devout and learned Father who carrieth Blessedness in his name held dogmatically and upon mature consultation had with the best of His understanding in the Mystery of Christ a Possibility that even the best and highest-raised Saints may through sloth and negligence lose this standing fall away and perish Basil sirnamed the Great who lived much about the same time with the last-mentioned §. 13. Author assigning the differences between the condition of the Saints in this present world and that which is to come asserteth this for one That in this life the danger of falling is great upon which account Paul said Let him that standeth take heed lest he fall but there meaning in the future estate of glory their steps are firm or fixed life is unchangeable there is no more danger of being carried away unto sin For neither is here any rebellion or insurrection of the flesh c. Not long after Therefore we men dye often before the body cometh by death to be unyoked or loosed from the Soul So that the life of men is made or naturally apt to be accomplished or fulfilled not only with a change in respect of one age succeeding another but with falls or ruines of their Souls through sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil in Psal 114. non longè à fine Paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Father in another place speaks yet more plainly to the business in hand Many saith he who had gathered much together from their youth when they come to the middle of their years Temptations from evil spirits rising up against them and assaulting them have not been able to bear the stress or burthen of the Winter for want of a good Pilot-ship and so HAVE LOST ALL. And hence it cometh to pass that SOME HAVE MADE SHIPVVRACK OF FAITH others by means of a violent tempest as it were of pleasure rushing upon them have utterly lost that Chastity which they had preserved together from their youth A most sad spectacle for a man after fasting after austereness of living after much praying after much weeping after a continent life it may be for twenty or thirty years together through negligence and carelessness of Soul to be found naked or destitute of all and that such a person who hath greatly prâ—spered and thriven by the trade or work of the Commandments of God should become like unto a Merchant of a great Estate who whilest His ship sailed on Her course with a fair and prosperous wind judged Himself a brave man for the abundance of Goods in Her but having passed through Tempestuous Seas His Vessel comes to be wracked in the very Haven and He pointed at or shewed by men as one that on the sudden and at once hath lost all that abundance which He lately had b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IdeÌ„ HoÌ„ 12. in Princip Proverb propè sineÌ„ The same Father in another of His Sermons expresseth His sence in the matter yet before us in words of this import But Sin is the Destroyer of that Grace which is given us by the Laver of Regeneration And soon after allegorizing our Saviours Parabolical History of the man who going from Jerusalem towards Jericho fell among Theeves thus But now stripes go before stripping or taking off his rayment that thou mayst learn and know that Sin goeth before the laying aside or loss of that Grace or gracious benefit which is given unto thee by that Love or kindness which the Lord beareth unto men c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et paulò post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Hom. 21. circa finem Once more in another Homily this Great Doctor of the Christian Church in his days owneth the Doctrine we now contend for in words to this purpose Thou seest them speaking of the Galatians having the Spirit thou hast also heard Ye are abolished from Christ and again Ye are fallen from Grace What doth He subjoyn after all this making room or granting place for their renewing My little children of whom I travel in birth again He had once begotten them before but He that had once begotten them refuseth not to beget them the second time unto Salvation d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Hom. 28. De Poenitentia propè finem All the Authors hitherto consulted about the sence of Antiquity and of §. 14. the Primitive Christians concerning the possibility or non-possibility of the Saints relapsing unto death had served their generations respectively and were gone off the Stage of Mortality before Pelagius was entered to act His part hereon or at least had not much to do with Him We now come to enquire what their judgment and sence in the same Points were who either synchroniz'd with Pelagius and skirmished Him or else took their turns of Mortality after Him Concerning the former of these that Star of the first magnitude in the Christian Firmament Augustin I mean is I suppose in every mans estimate instar omnium a man that will perform the service alone as sufficiently as if He had twenty more with Him to assist Him Questionless no man was better versed in the affairs of Christianity or that better understood what Doctrines or Opinions ruled in the Christian World or that dissented less from the common and generally-received Tenets of he Church then He. Now to how great a degree He abounded in that Faith which beleeveth a Possibility of the Saints declining and that unto death cannot lightly be unknown to those that are though but competently acquainted with His Writings I shall present the Reader with a first-fruits onely and leave the Harvest for his own gathering It is saith He much to be admired and admired again that God to some of His Children whom He hath regenerated in Christ and to whom He hath given Faith Hope and Love should NOT GIVE PERSEVERANCE when as He forgives such great sins unto strange children and by imparting His Grace unto them makes them children of His own a MiranduÌ„ est quidem multuÌ„que miranduÌ„ quòd Filiis suis deus quibusdaÌ„ quos regeneravit in Christâ— quibus
the defilement of sin and whatsoever polluteth unto the World In what degree the Nature of a Man abhorreth any thing and apprehendeth a contrariety in it either to its Being or well-being He riseth proportionably in His care and use of means for the prevention of it The Devil it seems had made observation of this Principle in Men when He said Skin for skin or rather skin after skin yea all that a man hath will he give for his life h Job 2. 4. Death being as Bildad stileth him the King of Terrors i Iob 18. 14. i. e. a thing which men generally are more afraid of then any thing then all things in the World besides engageth the generality of men proportionably to withstand His approaches and to do the uttermost they are able to deliver themselves out of His Hand Now that which Death is to Men in Point of abhorrency Sin is unto God and therefore it ought not to seem strange unto or offend any man that He should make the strongest and sharpest bridle He could for the restraint of it in the World or consequently that He should impose by Law a Penalty as deep and dreadful as the vengeance of Eternal fire it self upon the Perpetrators of it Any thing beneath this doth not answer the degree or rather the degreeless Infinity of His Hatred and Abhorrency of Sin 3. The severity of that Punishment of sin which is now under consideration will be found the more equitable and just if we consider on the one hand how graciously and bountifully above measure God dealeth with men in order to their escape and deliverance from it and on the other hand how wilfully how desperately and with what senceless irrationality men must go to work and act to bring themselves into the suffering of it 1. God hath discovered unto men as by a Vision of the Noon day the §. 6. great deformity foulness filthiness and most detestable abominableness of Sin The Devil was never presented to any mans sight minde or imagination in any such monstrous uncouth horrid affrighting form or shape as Sin is exhibited to the Judgments and Consciences of men in the Scriptures 2. He hath discovered likewise upon the same terms that most viperous violent that most pernicious and keen antipathy which Sin carryeth in it against the Peace Comfort well-being and soveraign Blessedness of men Poverty Shame Sickness Pains Tortures and Torments in the flesh Death the Grave Putrifaction Rottenness c. are but as the hummings of a gnat or bitings of a flea of light and inconsiderable enmity to the Comfort and Happiness of men in respect of that most enormous execrable devouring and confounding contrariety thereunto which the Word of God informeth the World to be in Sin 3. As concerning those accommodations to the Nature of Man as in Pleasures Profits or Contentments otherwise by the Promise whereof Sin is wont to commend Her self and Her service to the Children of Men and to draw them aside into folly God hath undertaken and engaged Himself partly by Promise partly by Oath to confer the same either formally or eminently upon them in ways of Righteousness and of Honor if they will be perswaded to walk in them 4. In case Men either through ignorance in any degree hard to be overcome and expelled by coming to the knowledg of the Truth or through humane frailty or incogitancy shall be prevented with sin or intangled in any sinful course God hath as it were at the cost and charge of his Son Jesus Christ in most bitter Sorrows and Sufferings reared up a golden Altar I mean that of Repentance for them to flee unto and to take hold of from whence He hath most magnificently promised never to take or pluck any man to destroy him how unrighteous wicked or unworthy soever His ways have been 5. That Law by the observation and keeping whereof Men may and shall be free from sinning and so from guilt contracted hereby is in all the respective branches and parts of it holy and just and good Holy i. e. Honorable to those that keep it it requires nothing no act of obedience from men which is any ways ignoble servile base or reflecting disparagement upon them Just i. e. tempered framed and fitted to such Principles which God hath planted in the Natures of Men so that there is nothing commanded in it which either crosseth or thwarteth any impression disposition or inclination which is natural to them or which God hath planted in them or which requireth any other any further strength to perform it then what God either hath actually conferred upon them or is ready to confer upon such an application of themselves unto Him for the obtaining hereof of which they are very capable Lastly The said Law is in all parts of it good also i. e. commodious and beneficial to the Observers according to that of David In keeping of them there is great reward k Psal 19. 11. So that Sin especially such sin or sins which in the end bring the vengeance of Hell fire upon them if men be not extreamly careless negligent and slothful may very well be prevented 6. God hath plainly forewarned men of that eternal Wrath and Vengeance which He is determined to bring and execute upon all Persons that shall be found finally impenitent whereby He hath taken a very gracious and effectual course not onely to bring sin especially continuance in sin out of credit and request with the hearts of men but to make it as the shadow of death unto them the dread and first-born of abhorrings to their Consciences and Souls 7. Unto all those who shall be found obedient unto His Laws refraining ways of sin and of unrighteousness He hath promised and that upon such terms that men may very well come to be fully satisfied upon clear and evident grounds of the reality and truth of these Promises the most magnificent bountiful and glorious reward of life and immortality and all the desirable and great things of the world to come By this He hath taken a like gracious and effectual course to exalt righteousness and sinlessness of life and conversation in the Hearts and Souls and Consciences of Men. 8. To put Himself into a capacity of making such Promises as these as also of performing and making them good unto Men and so generally of treating with them so graciously as now He doth about the great things of their Peace He hath delivered up unto Death the most bitter and ignominious Death of the Cross His onely begotten Son in whom His Soul greatly delighted Hereby He hath given all possible evidence and assurance unto men with what height and ardency of affection and desire He seeketh their Salvation and eternal Happiness how transcendently great his Love how tender above measure his Compassions are towards them 9. And lastly Over and besides all these gracious Administrations and expressions of himself towards them he vouchsafeth unto
own hands if so then the perfect workmanship of his own hands must be the object of his Reprobation and consequently that which is good For God saw every thing that He had made and behold it was very good g Gen. 1. 31 But unpossible it is that that which is good especially very good should be the object of Gods Reprobation Again if that sinfulness wherein it is pretended that God looked upon men when He Reprobated them was any ground or cause of such his Reprobation then was it a ground or cause morally moving him hereunto for other influence or efficiency upon him it could have none If so then 1. The Will of God may have a Cause superior to it and productive of it which is generally taken for an impossibility 2. If the sinfulness of men foreseen moved God morally to conceive or make a Decree of Reprobation against them then was this Decree made by him in a way of Justice and Equity yea upon such terms that had He not made or passed such a Decree upon the grounds and reasons that were before him He had been unjust If so there being the same Reason why He should pass a like Decree against those men also who are now called his Elect in as much as a like sinfulness in them was foreseen likewise by him from Eternity He must be unjust because He hath not passed a like Decree against these The truth is that such a Decree of Reprobation as men commonly notion in God involves so many inextricable difficulties palpable absurdities that I say not intolerable Blasphemies also that my hope is it will shortly mole mali sui ruere fall and sink with the insupportable weight of its own evil in the mindes and judgments of men As for those places of Scripture with the Arguments commonly drawn from them which are counted the Pillars of such a Reprobation we shall in due time the inflexible hand of Death or some other grand diversion not preventing us by the gracious assistance of the Spirit of Truth clearly answer and disengage from that service In the mean time we shall further countenaâ—ce the Doctrine in hand with this Demonstration If Christ dyed not for all Men without exception then is the Sin of Adam §. 39. Argum. 12. more extensive or extensive unto more in a way of Condemnation and Death then the Death of Christ and the Grace given by Him unto the World is in a way of Justification and of Life The Reason of this Consequence is apparant viz. because the Sin of Adam extended unto all Men without exception in a way of Condemnation Therefore I assume But the Sin of Adam is not extensive unto more in a way of Condemnation then the Grace given by Christ is in a way of Justification Ergo. This latter Proposition is clearly enough asserted by the Apostle and this over and over But not as the offence so also is the free gift i. e. the free gift of Grace by Christ unto the World meaning that the offence or sin of Adam did not operate so forcibly or with so high an hand towards or to the Condemnation of Men as the Grace given by Christ operateth towards or to the Justification or Salvation of Men. For thus he explains himself in the words following For if through the offence of one many be dead i. e. obnoxious or liable unto death much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many h Rom. 5. 15 As if he should have said there is great Reason to conceive and judg that the grace of God and the gift of Jesus Christ thereby should be much more effectual to procure the Justification and Salvation of many then the offence of one the Condemnation of many partly because the offence of one wrought onely in its own strength and native tendency in bringing Condemnation and Death upon many having onely the permissive Will of God not his operative or designing Will for or towards the Production of such an effect whereas the operative and projecting or designing Will of God interposed went along with yea and magnified it self in the gracious gift by Jesus Christ in order to the bringing of the Justification of Life upon or unto many partly also because Jesus Christ being the eternal Son of God consecrated and given by the Father for this end and purpose viz. to bring the Justification of Life unto or upon many i. e. to put many into such an estate of Justification wherein continuing they should live or be saved was a far more likely Person to carry on and make good his engagement for the Justification of many then Adam being a weak Creature and of an earthy frame was to bring the Condemnation of Death upon many Now to say that by the offence of one a far greater number of men incomparably more are made dead brought into an estate of Condemnation and Death then by the Grace of God and by the gift of Jesus Christ through this Grace are brought into an estate of Justification is quite to alter the Property of the Apostles arguing in this place and to invert the express tendency of it For whereas his intent clearly is to assert a far more emphatical likelyhood or rationality that the Grace of God in the gift of Jesus Christ should operate and prevail to the Justification of many and that accordingly it doth thus operate and prevail then the Sin of Adam to the Condemnation of many such an assertion as that mentioned makes him to say or at least it self saith that whether there be more likelyhood or rationality or no that the Grace of God by Christ should justifie many then that the Sin of Adam should condemn many yet for matter of fact it is otherwise and that the grace of God by Christ justifies a few onely in comparison whereas the sin of Adam condemns all without exception To affirm for the strengthening of the Faith of Beleevers upon which account questionless the Apostle here speaketh it that there is a far greater probability that many should be justified by Christ then that many should be condemned by Adam and yet to affirm withall that this probability notwithstanding many yea all without exception are condemned by Adam and but a very few comparatively justified by Christ is to blow hot and cold with the same breath and to pull down with the one hand what a man builds up with the other The commensurableness or coextensiveness of the Grace of God in Christ in order to the Justification of Men with the Sin of Adam in respect of the Condemnation of Men is very pregnantly avouched the second and third time also by the same Apostle in these subsequent Passages of the same contexture Therefore as by the offence of one Judgment came upon all men to Condemnation even so by the righteousness of one the free gift came upon all men unto
Men. 2. By Nature cannot signifie by natural Birth nor by communion in the humane Nature nor by descent from Adam or the like because then it would follow that all Children whatsoever dying Infants or Children should perish everlastingly at least if by children of wrath be meant in an estate of Condemnation or under the actual displeasure of God because all partake alike of the natural Birth of the Nature of Man are of a like descent from Adam c. 3. Some ancient Expositors interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nature prorsus i. e. utterly or altogether Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè seu germane i. e. truly or indeed 4. Chrysostoms Interpretation of the Place is of much affinity with that first mentioned The Apostle saith he saith we have provoked God and made Him wroth that is we were wrath and nothing else For as he that is the childe of a man is by nature a man even so we also were children of wrath even as others that is none was free but we all did things deserving wrath o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. And lastly By children of wrath the Apostle may very probably mean Persons that had been lost and were worthy wrath or deserving death And thus Calvin interprets By children of wrath saith he understand simply such as were lost and worthy of eternal death p Per filios irae simpliciter intellige perditos ac morte aeternâ dignos According to the import of this Interpretation of the phrase children of wrath all Men may truly be said to be by nature i. e. by natural Propagation or by their descent from Adam children of wrath and yet be born in an estate of Justification or in an actual and immediate capacity of Salvation by Christ. As it is with those who having arrived at years of discretion and actually beleeve they carry original defilement still about with them they were in respect of what was derived unto them from Adam in their natural conception and birth wholly lost and are still notwithstanding their Faith in the rigor and strictness of Justice worthy of eternal death and yet by means of their Faith and the gracious Compact and Covenant which God hath made with those that beleeve they are not in an estate of Condemnation or liable to eternal Death In like manner Children may possibly be conceived and so born into the world with original sin and yet not with or under the guilt of it this may be dissolved and taken away by the superabounding Grace of God vouchsafed unto the World by Jesus Christ though the sin it self remaineth So again Children as soon as conceived or born may be and are in strictness of account worthy of eternal Death by Reason of that communion they had in Adams sin being in his loyns when he sinned and yet this worthiness may not be imputed unto them or charged upon them being as we suppose it clear from the Scriptures expiated or attoned by the great Sacrifice of Christ in His Death This Interpretation of the Apostles saying We were by nature children of wrath even as others is I conceive of all the rest least liable to any material exception But we have gone beyond the line of our late intentions in following this chase We retire with a purpose to conclude this Chapter with the addition onely of one Argument more for the confirmation of our main Doctrine Therefore In the thirteenth and last place The Universality of Redemption purchased §. 41. Argum. 13. by Christ I further argue and demonstrate from the consideration of some of the Principal Types under the Law by which the compass and unlimited extent of it was prefigured I shall insist onely upon two the Brazen Serpent and the Feast of Jubilee First Concerning the Brazen Serpent our Saviour himself owneth and asserteth a typical correspondency in the erection and usefulness hereof with himself in respect of that great and gracious Design and Purpose of God in sending Him unto the World And as Moses saith He lifted up the Serpent in the Wilderness even so must the Son of man be lifted up That whosoever beleeveth in Him should not perish but have everlasting life q Ioh. 3 14 15 A Type being a kinde of Similitude and the property or condition of this not being in the Proverbial expression to run on all four i. e. to answer or hold proportion in all Particulars indeed many times not in more then one onely therefore our Saviour to prevent all misunderstanding in the interpretation or application of the Type mentioned particularizeth that very respect or consideration in himself and his sending into the World which was prefigured and expressed in the Type alledged by him in these words That whosoever beleeveth in Him should not perish c. To understand clearly what there was in the Type answering in a way of pre-signification that consideration in Christs coming or sending into the World which himself here insists upon as presignified hereby we must have recourse to the History concerning the erection of the Brazen Serpent unto which also himself sendeth us in that Particle of comparison or resemblance As As Moses lifted up c. The original of this Brazen Serpent together with the Counsel and Intention of God in his Erection Moses recordeth thus Make thee saith He to Moses a fiery Serpent viz. in similitude or form and set it upon a pole and it shall come to pass that EVERY ONE THAT IS BITTEN when He looketh upon it shall live r Numb 21 8 From which words it is most evident that this fiery Serpent in form as Christ came in the similitude of that sinful flesh whose sting is so mortal to the World was not intended by God as a means of healing or preservation to a certain definite or determinate number of Persons or that such and such by Name and no other should look upon it in order to their healing or that whosoever in the event did look upon it and no other but these should be healed by it but that whosoever would might look upon it for which end also Moses was commanded to set it up on high upon a pole where it might be readily visible unto all and that whosoever should or did look upon it being bitten or stung with any fiery Serpent might be healed thereby Now all Men without exception being as we all know and confess stung and that mortally with the fiery Serpent Sin unless Christ should be lifted up upon the Cross i. e. suffer Death with an Intent on Gods part 1. That every man if he pleased might beleeve in Him And 2. That every man that should beleeve in Him should be saved by Him He should altogether dis-answer that famous Type we speak of and that in that very consideration and respect wherein He pleads a special conformity to it If it be replyed The correspondency between Christ and the Brazen
in the preceding Chapters of this Book managed I trust to the satisfaction of all such who count it more safe to stand upon a rock alone or with a few then upon a quagmire or quicksand with a greater company But because all Men have not this Faith I shall shew unto those that want it a cloud of as honorable Persons I suppose even in their own eyes as any that have inhabited Mortality since the Apostles days standing upon the Rock of that Doctrine which hath been asserted and recommended in our former Discussions For who within that compass of time we speak of have had a spirit of greater glory resting on them then those that sate in the Apostles Chairs next after them and were Pillars of light and fire in the Christian Church in her Primitive and purest days And that these in their respective stations and successive generations were not onely Partakers but Defenders and Assertors of the same Faith with us in the Doctrine of Redemption hitherto maintained is legible enough in the next ensuing Testimonies after which we shall shew how fluctuating and inconsistent with themselves the Judgments of later Writers have been about the said Doctrine and how unpossible it is for any man to be of an established Conscience therein that shall build himself upon their Authority We shall begin with Augustin the first born amongst the Fathers though not in time yet in worth and Name and from him proceed first unto those that lived before him by a gradual ascent and then to those that succeeded him by a descent answerable That Austin's Doctrine concerning the Intentions of God about the extent of the Death of Christ was the same with that asserted by us for orthodox and sound in our present Discourse needeth I suppose no greater proof then an unpartial and due consideration of these and such like sayings scattered up and down his Writings from place to place upon occasion In that Discourse wherein He makes answer ad Articulos sibi falso impositos to certain Articles falsly fathered upon Him He insisteth upon this in the first place as layd to his charge that he should hold That our Lord Iesus Christ did not suffer for the Redemption of all Men a Quod Dominus nostâ—â— Iesus Christus non â—â—o omnium hominum redemptione sit passus The second He mentioneth is this That God should not be willing to save all Men though all Men were willing to be saved b Quod Deus omnes nolit servaâ—e etiamsi omnes salvari vâ—lint In purging himself upon the former of these He writeth thus Against the wound of original sin wherewith in Adam the Nature of all Men was corrupted and become dead and from whence the disease of all manner of concupiscence groweth the Death of the Son of God our Lord Iesus Christ is a true potent and the singular Remedy who being not liable to the debt of Death and the onely Person without sin dyed for those that were sinners and debtors in this kinde Therefore as to the greatness and potency of the price and as far as concerns one and the same cause of Mankinde the Blood of Christ is the REDEMPTION OF THE WHOLE WORLD But they who pass through this world without the Faith of Christ and the Sacrament or sacred work of Regeneration are strangers to or estranged from this Redemption Therefore whereas by reason of one and the same Nature of all Men and by one and the same cause of all Men truly undertaken by our Lord all Men may truly be said to be redeemed yet all Men are not actually brought or delivered out of captivity The propriety i. e. the actual possession and enjoyment of Redemption is doubtless with them out of whom the Prince of this World is cast forth and who are now not Vessels of the Devil but Members of Christ Whose Death is not so bestowed upon Mankinde that they who never come to be regenerate should belong to the Redemption thereof i. e. should actâ—ally partake of this Redemption but so that what by one onely Example or exemplary Act was done for all Men together or at once might be celebrated in all particular persons by a particular Sacrament i. e. might by a particular administration of the Sacrament of this Redemption meaning I suppose Baptism to each particular man be plainly declared to relate unto or to concern all particulars For that cup or potion of immortality which was tempered and made of our infirmity and the Divine Power or Vertue hath in it wherewith to profit all Men but it profiteth no man unless He drinketh it c Contrà vulnus originalis peccati quo in Adam omnium hominuÌ„ corrupta mortificata est Natura unde omnium concupiscentiaruÌ„ morbus inolevit verum potens singulare remedium est mors filii Dei Domini nostri Iesu Christi qui liber à mortis debito solus absque peccato pro peccatoribus debitoribus mortuus est Quòd ergo ad magnitudinem potentiam precij quod ad unam pertinet causam generis humani sanguis Christi Redemptio est totius Mundi Sed qui hoc saecuium sine fide Christi sine Regenerationis Sacramento pertranseunt Redemptionis alieni sunt Cùm itaque per unam omnium naturam omnium causam à Domino nostro in veritate susceptam Redempti omnes recté dicantur non tamen omnes captivitate sunt eruti Redemptionis proprietas haud dubium penes illos est de quibus Princeps hujus Mundi missus est foras jam non vasa Diabolt sed membra Christi Cujus Mors non impensa est humano generi vt ad Redemptionem ejus etiam qui regenerandi non erant pertinerent sed ita quod per unicum exemplum gestum est pro universis per singulare Sacramentum celebraretur in singuilis Poculum quippe Immortalitatis quod confectum est de infirmitate nostrâ virtute divinâ habet quidem in se vt omnibus prosit sed si non bibitur non proficit What Testimony from a man concerning his Judgment in any Point can be imagined more pregnant satisfactory and clear then such wherein He expresly complains of being falsly charged with the contrary and vindicates and explains himself accordingly Beza because of this Testimony so full and particular against his Opinion of limited Redemption and being loth to have this his Opinion â—â—cumbred with the opposite Authority of this Father dischargeth it of the burthen by pretending that the Book or Tract wherein it standeth is supposititious and not Augustins But besides the genius phrase and stilâ— every ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembling the Author whose Name it beareth Calvin who of the two was a man of greater discerning abilities acknowledgeth it accordingly d De occultâ Dei Provid in Respons ad Praefat. Opusc p. 851. Nor is there any piece in all those
Adam even so by the Righteousness of one Christ Grace is come unto ALL MEN giving UNTO THEM both JVSTIFICATION in stead of Sin AND LIFE in stead of Death t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ad Rom. 5. 18. In another place he saith that the Apostle shewed how that all Men were indeed condemned from or by Adam but were saved from or by Christ u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem ibid. in vers 20. Oecumenius somewhat above an hundred years after him savored the same §. 12. Doctrine as Truth Judgment saith he i. e. Condemnation came from or by one Adam upon all Men but the free gift and donation of God prevailed so far that it even abolished or blotted out the sin of Adam and not this sin alone but all others likewise which men sinned after that sin yea and did not this onely but also brought them into an estate of Justification that is unto Righteousness x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum ad Rom. c. 7. Anselm not long after the last mentioned Author appeared in defence of the same Doctrine He alone saith he speaking of Christ as by dying payd or discharged so did he blot out cancel and make voyd that Hand-writing which in a kinde of Hereditary way passed along from our Protoplast Adam through ALL GENERATIONS y Solus Chirographum quod ex Protoplasto per omnes generationes haereditario jure veniebat vt moriendo solvit sic moriendo delevit Anselm in 1. ad Cor. c. 15. Elsewhere he exhibiteth God inviting all Men to come unto Him and declaring that NO PERSON whatsoever NEEDS FEAR A REPVLSE since he desireth not the death of a sinner but that he should live z Venite ergo OMNES NVLLVS TIME AT REPELLI quia nolo Mortem peccatoris sed vt convertatur vivat Idem in Medit. de Passione Christi In another place he saith that Christ is become a means of safety and this not of any inferior kinde but of that which is eternal and this not to a few but TO ALL a Christus factus est causa salutis non cujuslibet sed aeternae nec paucis sed omnibus hoc tamen conditione vt â—b temperent ei Idem ad Heb. 5. And again that God the Mediator which God hath placed between Himself and Men underwent Death for all Men that he might redeem all Men from Death b Mediator Deus quem Deus inter se homines posuit Mortem pro omnibus sustinuit vt omnes à Morte redimeret Idem 1. ad Tim. c. 2. Bernard somewhat after the year 1100 followed the tract of the same Doctrine In one place he saith that Christ wept for the Sins of the SONS OF ADAM and afterwards shed His Blood for them c Christus FILIORVM ADAE pecâ—ata deplorat câ—rté pro quibus nunc lachrymas fundit posteà fundet Sanguinem In another having repeated the words of the Apostle If one dyed for all then were all dead he glosseth thus That namely the satisfaction of one might be IMPVTED UNTO ALL as this one bare the sins OF ALL d Nam si unus inquit pro omnibus mortuus est ergo omnes mortui sunt vt videlicet satisfactio unius omnibus imputetur sicut omnium peccata unus ille portavit c. Idem Epist 90. pòst medium Once more And this is the Profession of a Christians Faith that he which liveth should not now live unto himself but unto him who dyed FOR ALL. Nor let any man say unto me I will live unto him but not unto thee since he did not onely live unto all Men but even dyed FOR ALL MEN also e Et haec professio Fidei Christianae vt qui vivit jam non sibi vivat sed ei qui pro omnibus mortuus est Nec mihi dicat quis Ei vivam sed tibi non quando quidem ille non solum pro omnibus vixit sed pro omnibus mortuus est Idem Serm. in verba Psal 23. Quis ascendit c. Nor hath the Doctrine asserted by us been thus fully and clearly attested onely by that successive generation of orthodox and learned Antiquity which we have heard speaking as it were with one mouth the same things with us therein in their particular and respective Writings but hath received credit and countenance also from All Councils and Synods of any ancient date as far as my Reading and Memory are able to inform me which have had occasion to take cognizance thereof or of that which is contrary to it The first General Council after the Apostles days was that assembled at §. 13. Nice about the year 325 by the Authority of Constantine the Great in the twentieth year of his reign a Council that hath always been of soveraign esteem in all Christian Churches This Council in that Symbol of Faith or Creed composed by the Members of it make this Profession or Confession of their Faith in the Point we speak of We beleeve that the Lord Jesus Christ the Son of God for US MEN not for us Elect or for us Beleevers Saints or the like but for US MEN and for our Salvation descended and was incarnate and made Man suffered and rose again f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Symb. Nicen. vid. Athanas in Epist ad Iovianum de Fide c. Evident it is that the Council drew up this form or Confession of Faith for the use of the generality of those who professed or should afterwards profess Christianity with an intent and desire that every Christian respectively should make the same Profession with them Now then if their meaning in the said Symbol were that Christ was incarnate made Man suffered c. onely for such Persons who were Elect as some call Election such I mean who should be actually saved and not for the generality of Men one of the two must necessarily be supposed Either 1. That they judged all Professors of Christianity to be Elect in this sence and consequently such as should be saved Or else 2. That they intended that men should make Profession of their Faith at peradventure and profess that they beleeved that which they knew not whether it was true or no and so could have no sufficient ground to beleeve it Yea and that many should make such a Profession wherein the event would certainly prove them to have lyed both unto God and Men when they made it For certain it is and demonstrable from the Scriptures that all that profess Christianity in the World will not at last be saved When therefore any of these shall profess and say I beleeve that Christ the Son of God was made Man and suffered for me in case He did not suffer for him which say our Adversaries the event of his Non-salvation will evince in that profession of his he must needs be found to have been a lyar
de Philanthropiâ c. In another Place After the same manner He saith it is in this Redemption of Mankinde whereof we speak that Reprobates and men deplorably or desperately wicked do not receive it neither comes to pass through any defect of the Grace of God nor is it meet that for the sons of Perdition sake that it should lose the glory and title of an Universal Redemption in as much as it is prepared for all and all are called unto it g Ad eum modum habet Redemptio ista generis humani de quâ loquimur quod illam homines reprobi ac deploratè impij non accipiant neque defectu fit gratiae Dei neque justum est vt illa propter filiâ—s perditionis gloriam ac titulum universalis Redemptionis amittat cum sit parata cunctis omnes ad illam vocentur Idem Loc. De Redemptione Gen. Human. Elsewhere He saith Christ dyed not for His Friends alone but for His Enemies also NOT FOR SOME MEN ONELY BVT FOR ALL MEN. This is the immense lâ—titude or compass of the Love of God h Christus verò non pro amicis tantùm sed inimicis non pro quibusdam tantum sed pro omnibus mortuus est Haec est immensa Divinae Dilectionis amplitudo Idem in 2 ad Cor. 5. 14 15. I know not how a man can express his sence for Universal Redemption though he should abound in it never so much in wordâ— more significant and distinct These Passages with many others like unto them have been formerly cited from this Author Peter Martyr hath these Sayings His Will was speaking of God that it should be well WITH ALL MEN and that One onely should in the mean time suffer i Voluit ille vt omnes benè haberent unus interim pati P. Martyr Loc. Com. Class 2. c. 17. §. 19 Again It was meet that for our Redemption some good thing should be offered unto God which should equally or rather more please Him then all the sins of the World had displeased Him k Oportebat vt ad nos redimendos bonum aliquod offeretur Deo quod aut aequè aut etiaÌ„ magis placere posset quaÌ„ omnia MuÌ„di peccata displicuisseÌ„t IdeÌ„ Ib. In another place He readily granteth that God with that Will which is called His antecedent Will willeth that all Men should be saved l Vnde si hanc Dei voluntateÌ„ respiciamus illuÌ„ facile dicemus velle omnes salvos Idem Loc. Câ—ass 3. c. 1. sect 45. which is the express Notion and Sence wherein we declared our Judgment in the Point of Universal Redemption by Christ m Cap. 17. Sect. 1 9. Elsewhere He produceth this Scripture God will have all Men to be saved to prove that God is not the Author of Sin in the World and upon this account argueth thus If God will have Men saved then He useth good means and doth not stir them up to sin for sin brings men to destruction n Loc. Com. Class 1. c. 14. sect 2. Si salvos vult bonis mediis utitur non incitat ad peccandum Peccata enim ad exitiuÌ„ deducunt If His Sence were that God willeth onely that the Elect should be saved then notwithstanding this Argument God might be the Author of all the sins in the world that are committed by far the greatest part of Men viz. by all those that are not Elected which doubtless was as far from His minde as it is from truth For if Gods Will that Men should be saved be a Reason to prove that He inclineth not Men unto sin the probatory force of it in this kinde can extend no further then to such Men onely whom He willeth should be saved Bucer if there were any agreement between his Judgment and his words §. 23. was as full and through for General Redemption as any man Whereas saith He the World was lost or undone by one sin of Adam the Grace of Christ did not onely abolish this sin and that Death which it brought upon the World but likewise took away AN INFINITE NVMBER OF OTHER SINS WHICH WE THE REST OF MEN HAVE ADDED to that first Sin o Cum enim ex uno Adae peccato orbis perditus sit gratia Christi non hoc solum peccatum et mortem quam intulit abolevit sed simul infinita illa sustulit peccata quae reliqui homines primo illi peccato adjecimus Bucer in Rom. 5. 16. Afterwards If we consider that every particular man by his Transgressions increaseth the misery of Mankinde and that whosoever sinneth doth no less hurt his Posterity then Adam did all Men it is a plain case that the GRACE OF CHRIST HATH REMOVED MORE EVILS FROM MEN THEN THE SIN OF ADAM BROVGHT upon them For though there be no sin committed in all the World which hath not its original from that first sin of Adam yet all particular men who sin as they sin voluntarily and freely so do they make an addition to their own proper guilt and misery ALL WHICH EVILS since the alone BENEFIT OF CHRIST HATH TAKEN AVVAY it must needs be that it hath taken away the sins of many and not of one onely Manifest therefore it is that more evils have been removed by Christ then were brought in by Adam p Verùm si consideramus singulos MortaliuÌ„ suis quoque transgressionibus maluÌ„ generis humani auxisse non minùs quicunque peccant suis posteris nocere atque nocuit omnibus Adam in aeperto est gratiam Christi plura depulisse ab hominibus mala quà m Adae noâ—a intulerit Nam licet in Orbe nihil peccatuÌ„ sit quod ex illo primo Adae lapsu non trahat originem tamen singuli qui peccant vt suâ quoque liberâ voluntate peccant ita suum quoque adjiciunt reatum suam adferunt perniciem Quae omnia Mala cum beneficium Christi solum sustulit certé jam multorum peccata sustulit non unius Adae Manifestum est igitur plura per Christum Mala submoâ—a esse quà m Adam intulerat Idem ad â—om 5. 17. And yet further this Author saith As by the Fall of one Sin prevailed over all so as to make all liable unto Condemnation so likewise the Righteousness of one so far took place on the behalf of ALL MEN that ALL MEN may obtain the Justification of Life hereby q Infert hîc Apostolus repetit suÌ„mat quae tribus praemissis collationibus disseruit haec scilicet Sicut ex unius lapsu peccatum in omnes invaluit vt reddiderit omnes condemnationi obnoxios sic etiam unius Justiciam in omnes homines obtinuisse vt Justificatio vitae omnibus contingat Idem ad Rom. 5. 18. He that converseth much with the Writings of other late Protestant Authors such I mean to whom the lot is fallen of being esteemed orthodox shall upon a little
Election 461. Dyed sufficiently for all and intentionally also 464 465 Christs Death in what sence necessary 14 For what end necessary 436. It prepared him for an Head Ibid. Chrysostom for Falling away 372 372 c. For general Redemption 529 530 Clemens of Alexan for general Redemption 537 Concurrence how God concurs in defective actions p. 6. His concurrence the same in different yea contrary actions 5 Conscience Testimony of Conscience when authentique 159. Good Conscience always from Faith 353 354 Consent sinning without full consent not a distinguishing character of Regeneration 326 327 Covenant of Grace not made with Christ 458 Not more district or severe then that of Works 498. Covenant unproper to be made with unknown persons 454 455 Conditional Assurance the main or proper end of a Covenant Ibid. Promiseth noting to uncovenanted persons 457 Councils and Synods for general Redemption 544 545 c. Create created c. all things created at once by God 49 50 c. Creator the relation of a Creator very promising 71. much endearing 72 Cyprian for Vniversal Redemption 536 For Falling away 375 Cyril of Alexandria for general Redempt 540 Cyril of Jerusaleâ— 532 D DAvid his condition under his impenitency 346 347. His Repentance necessary to Salvation Pag. 348 349 Dr Davenant makes justifying Faith to stand in assent 401. For Vniversal Redemption 560 Decrees of God what 34 35. all in a sence absolute 65. No Decrees of things unapproved 473 J. Deodat for Falling away 393 Desires how attributed to God 37 Determine simple Beings determined by God three ways p. 7. Gods conditional Determinations in what sence absolute 15 Devils why unredeemable 484 485 c. Punished onely for the first sin 499 Didymus for Vniversal Redemption 533 Dis-membering no dishonor to the Body of Christ 327 328 Dort Synod 84. Self-contradiction 546 547 c. Remonstrants in the Doctrine of Perseverance 395 396 c. and therefore self-condemned 400 401 c. Arguments of this Synod for limited Redemption 565 566 c. Remonstrantizeth in the point of General Redemption 546 547 A sad Notion of this Synod 548 549 E EIs sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath a causal signification 441 Elect or chosen what it sometimes signifieth 244. Who are Elect in the Scripture notion 418. How no need that Christ should dye for them 459 Election Decree of Election what 244 In what sence men are said to be Elected from Eternity Ibid. In what sence not 45 244. Election of species not particular persons 64. The common Doctrine of Election flat Socinianism 460. makes Christ to have dyed in vain 461 Epiphanius for Vniversal Redemption 535 Eternal Life inchoate perfect 232. Eternal things in what sence before things in time 50 51 Events hurtful not determined by God 25 are not always signs of probabilities 494 Eusebius for Vniversal Redemption 352 Excuse i 〈…〉 ility for performance the best 503 Exhortations made useless by the common Doctr of Perseverance 301 302 c. F FAith justifying what according to the Scripture 396. according to orthodox Writers 398 399. Faith temporary the same for kinde with that which justifieth 292 293. Three degrees of Faith according to the Fathers 369 Faithfulness of God towards his Saints what it is and wherei it consisteth 236 237 Falling away a Doctrine richly sympathizing with the Spirit and so with the joy and peace of the Saints 338. A Principle of singular and frequent use in matters of Religion 394 395. Owned and made use of by the greatest Saints upon occasion ib. Fear occasion of many inconveniences 154 Not unworthy the greatest Saints to act out of a Principle of Fear 312 313 c. As natural a fruit of Faith as Love it self Ibid. How not servile 315. hath no torment 316. Not occasioned bythe Doctrine of Falling away 336. What Fear necessary for Saints 175 176 Foreknowledg not properly in God 28 29 the Object of it 39. No disparagement to his goodness 424 425 c. His foreknowledg of the event doth not precede that act of his upon which the Event followeth Ibid. Foresight God foreseeth without determination 23 26 G GIve what it signifieth in Scriputre 118 God respecteth onely mens present condition whether of sin or righteousness 514 How at liberty to shew Mercy 482 483 487. Taketh men off from vain dependencies 491 492. Doth not insult over miserable men in his Exhortations 509 510 Good and goodness what signifie in Scripture 287 Gospel a Doctr according to Godliness 333 Grace what properly is an Act of Grace 484 The highest pitch of the efficacy thereof 427 Gregorius Magnus for general Redempt 542 Greg Nyssen for general Redemption 534 Gualter defines Justifying Faith by assent 400 H HAgue Conference 181 Heathen power to beleeve 507 Hell Punishment everlasting 434 Hilarius for general Redemption 531. seems to favor the Opinion of those who hold that the punishment against Adams sin consisted onely in a temporal death Ibid. Hope what hope or confidence it is that is the spur unto action 242 I JErom for General Redemption 529 Illumination proper to the Saints 283 Impossibility six several significations 289 Infants see Baptism and Children Intentions of God antecedent and consequent see Consequent How ascribed to God 32 37 447. How differ from Desires and Decrees Ibid. How never defeated 215 What towards wicked men in outward mâ—rcies 411 412. In what sence they may be defeated 22 35 215 434 Intercession of Christ for the Saints how 248 249 Interchange of Members between Christ and the Devil no dishonor to Christ 328 Ireneus for Falling away 370 371. For General Redemption 538 Jubilee a type of General Redemption 521 522 c. Judas supposed by many ancient Writers to have been sometimes a good man 361 373 374 Junius for Falling away 393 Justifying Faith see Faith Justine Martyr for Vniversal Redempt 538 K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposition what it importeth 243 244 Knowledg not properly in God yet morae properly then Foreknowledg 29 30. Why or how attributed to him Ibid. How perfect 431 L LEo Magnus for General Redemption 541 Life lives of men prorogable or abreviable by themselves 8 Love of God how unchangeable 63 64 278 Luther defineth Justifying Faith by assent to the Word of God p. 399. For Falling away 384 386. For Vniversal Redemption 551 552 M MAcarius for Falling away 376 P. Martyr for universal Redemption 556 Means how God willeth the means as well as the end 184 185. God hath more ends then one in his vouchsafement of the means of Grace 426 427 Melancthon for Falling away 385. defineth Justifying Faith by assent 400. For Vniversal Redemption 549 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide what it importeth 397 Mollerus for Falling away 394 Musculus for Falling away 390. Defineth Justifying Faith by assent 400. For universal Redemption 555 c. Mutability no disparagement to the Creature 343 N NAture what it signifieth 518 Natural actions rather rewardable then
hereunto is onely the knowledg of himself i. e. of the truth of his Nature Attributes and transcendent excellency of Being This is the Word of Promise which came long since from the mouth of God himself unto the World They shall not hurt nor destroy in all my holy Mountain FOR the Earth shall be FULL OF THE KNOVVLEDG OF THE LORD as the waters cover the Sea c Isai 11. 9 clearly implying that when ignorance and all misperswasions concerning God in the world shall be led captive by the light of the knowledg of the Truth and when there shall be a good understanding begotten between him and his Creature the hearts of men will serve them no longer to rebel against him or to despise his Law So that what is commonly said of Knowledg may truly be said of God non habet inimicum praeter ignorantem he hath no Enemy but onely those who know him not The Devil had no door to open effectual enough by which to give sin an entrance into the World but onely the perverting of the streight thoughts and apprehensions of God which God himself had planted in the Minde and Vnderstanding of his Creature Man The Woman had a right and sound perswasion of the just severity and Truth of God in his threatenings until Satan prevailed with her to change it for a lye d Gen. 3. 4 5 into the spirit of which lye Adam himself also was presently baptized by her confidence under it Neither could the Devil have touch'd either the one or the other of them but by the mediation of some erroneous Notion or other concerning God And as Satan brought sin into the World by the opportunity of a misrepresentation of God unto his Creature so when God shall please to Reform the World and make a perfect ejection of sin out of it he will do it by repairing the breaches which Satan hath made upon the Judgments and Vnderstandings of men with a clear light of the knowledg of himself Well may the Holy Ghost call sin and wickedness in every kinde the works of darkness because they are never practised but by the illegal warrant and blinde direction of some false perswasion or other in the mindes of men Vpon this account also it is that the Apostle interpreteth the building of timber hay and stubble i. e. unsound Doctrines and Opinions upon the true Foundation Jesus Christ to be a corrupting or destroying of the Temple of God e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 17 i. e. of his Church and People as he explaineth it For every Error or false apprehension in the things of God and matters of Salvation is not onely of a defiling but of a corrupting nature also and according to the tenor and degree of malignity in it for there is some degree of a spiritual malignity in every Error disposeth the Soul which drinks it in and converseth with it to a spiritual Death being destructive to that communion with God wherein principally the life i. e. the strength peace joy and happiness of the Soul consisteth For God in whatsoever he revealeth or speaketh in his Word of any inconsistency with an Error and Error there is none about spiritual things in opposition whereunto God speaketh not more or less in his Word must needs be as a Barbarian or one that speaketh with an unknown tongue to him whose Minde and Vnderstanding is distemper'd with it When our Saviour told his Disciples in words express and plain enough that the Son of man should be delivered into the hands of men Luk. 9. 44. 18. 34. it is said that they notwithstanding understood not the saying The Reason plainly was because they were erroneously principled about the subject of which Christ spake which was his estate of Humiliation by suffering Death they supposing and taking it for granted that he was to be a great Potentate and Monarch in the World without passing through the valley of an ignominious Death thereunto In like manner when he said to Joseph and the Virgin his Mother Wist ye not that I must be about my Fathers business f Luke 2. 49 the Text saith that they understood not the saying that he spake unto them The reason of their non-understanding in this case was because they were under the command of such a supposition which thwarted that principle according to the exigency whereof he so spake They supposed that he was under no engagement in no due capacity at least at those years which at this time he had attained to manage the great affairs of God and his Kingdom in the World whereas his sence was that he was under the one and in the other and spake accordingly unto them So also the Reason why Festus supposed Paul to be besides himself and that much learning had made him mad g Acts 26. 24 implying that he could make neither sap nor sence of what he had said was because the tenor and substance of Pauls Discourse was diametrally opposite to his Principles After the same manner when and whilest a mans Judgment is perverted by any unsound Opinion that hath taken fast hold on it he is uncapable of all that light of Truth which God shineth in the Scriptures in opposition to that Error and must of necessity either relinquish this Opinion or else either deprave and mis-understand the Minde of God in all such passages or else profess dissatisfaction touching the true sence and meaning of them In both cases he suffers a proportionable loss in his communion with God Can two walk together saith the Scripture except they be agreed Civil Communion cannot be maintained or held under a dissent in Principles relating to such Communion at least not in such things unto which such a dissent extendeth or relatâ—th Beasts are uncapable of all friendly converse and intercourse of affairs with men and so men with Beasts The Reason is because neither of them have any Principle symbolical with the other the thoughts of men are not the thoughts of beasts neither are the thoughts or impressions of beasts the thoughts of men And though men being sound in some soveraign Principles of the Gospel and such which are as it were the life-guard of the heart and vital parts of Religion may possibly live in communion with God upon terms consistent with Salvation yet may they very possibly also in case they be intangled with Error otherwise by means hereof suffer loss to a very sad degree in the things of their present peace When the Sun is in the greatest Eclipse that is lightly incident to it there yet shineth so much Light to the World which is sufficient to make it day and whereby to perform ordinary works wont to be done in the day time notwithstanding during such an Eclipse as this the World through want of that fulness of light which that worthy Creature the Sun naturally affordeth suffereth many degrees of the damp and sadness of the night In
like maner though the light of Gods countenance may shine in the face of the Soul to such a degree as to make a day of Grace and favorable acceptance with him notwithstanding the interposition of a dark cloud of many Errors yet most certain it is that according to the compass and proportion of such a cloud and during the interposition of it the Soul will be apt to suffer now and then many grudgings and sad impressions of a fear of being rejected by him There is no ray or beam which naturally shineth from the face of God but the interception deprivation and want of it must needs prove both poena damni yea and poena sensus too upon occasion unto the Soul Yea the Scripture it self supposeth men that are ignorant in any thing relating to their spiritual affairs and much more such as are confidently i. e. erroneously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan ignorant to be in a deplorable and sad condition and the proper Objects of pity and compassion in case their Ignorance or Error be not affectate and such from the intanglement and pollution whereof they had competent means to have delivered themselves The Apostle maketh it a worthy character of an High Priest taken from amongst men to be able to have COMPASSION ON THE IGNORANT and such as are out of the way h Hebr. 5. 2 There are but two things that can make the condition of a Creature miserable Sin and Sufferings and both these are the unquestionable fruits or productions of Error Lusts and sinful distempers can be no where ingendred but onely in the dark regions of the Soul the shining of the light of the Truth is as the shadow of Death unto them Nor can fear that hath torment nor any afflicting or sad impression upon the spirits of men climb up into the bed of the Soul to disturb the rest and sweet peace of it but onely in the night of Ignorance and by the opportunity of Error lodging there The light of the knowledg of the Truth as it is in Jesus is unto fears agonies and all perplexity of spirit like unto Solomons King sitting upon his Throne of Judgment in reference to wicked men whom he scattereth or chaseth away with his eyes i Prov. 20. 8 The Truth saith Christ unto the Jews meaning when known by them shall make you free k Iohn 8. 32 All bondage and servility whether under sin or under sorrow is dissolved by the clear shining of the light of the knowledg of God into the Heart and Soul Whereas the darkness of Error strengtheneth the hand of the Oppressors and bindes fast the iron yoke of servitude upon the necks of those that are in bondage The time would fail me to speak at large of all the sad retinue of Evils and Mischiefs that attend upon Error Take in brief the sum as well of what I have said as what I would willingly say yet further upon this account First It hath been said that Error defileth and embaseth the person who coupleth his Judgment with it Secondly That it obstructeth communion with God as far as the malignity of the influence of it extendeth Thirdly That the proper and direct tendency of it is unto death to bring everlasting destruction upon the Soul Fourthly It hath been shâ—wed that Error is the proper Element for Jim and Ojim and doleful creatures I mean for fears sad apprehensions disconsolate thoughts on the one hand and so for wilde Satyrs lusts sensual and sinful distempers on the other hand to be ingendred and bred as also to live and subsist to move and act and take their pastime in the knowledg of the Truth being mortal unto both I now add Fifthly That Error disposeth the Soul to Apostasie from the Gospel and to a recidivation or falling back into the devouring sin of Vnbelief This it doth not only by giving opportunity and encouragement unto lusts and inordinate affections in the Soul the motions and actings of which are to the life of Faith that which poyson is to the natural life of a man but also by representing the Gospel unto the mind and conscience of a man at least in some of the ways and passages of it as weak unworthy dark unpleasant uncouth or whatsoever Error when the Soul by long acquaintance and converse with it shall discover the true nature or genius of it and so grow into a dislike and contempt of it shall now appear unto them For this is much to be considered that a man or woman who have for many years professed the Gospel may in process of time come to discover vanity in some erroneous Principle or Tenent wherewith their Judgments had been leavened for some considerable space formerly and so grow into a disapprobation or contempt of it and yet may very possibly think and suppose that the Gospel favours or countenanceth it and that otherwise they should never have owned or approved it Now when a person shall be brought into the snare of such a conceit or imagination as this that the Gospel in some of the veins or carriages of it teacheth or asserteth things that are vain or of no good consistency with Reason or Truth he is in a ready posture to throw off from his Soul all credence of the Divine Authority of the Gospel and to esteem it no better then a Fable devised by men Nor will all that which he Iudgeth serious and sound and good in the Doctrine of the Gospel otherwise relieve him in such a case He that imagines that he smells but so much as one dead Fly in the oyntment of thâ— Gospel will as he should have sufficient cause to do were his imagination in this case sufficiently grounded conclude that certainly it came not from God but from men No mans heart or conscience will serve him to reverence that as coming from God wherein he savours the least weakness error or untruth Sixthly Though an Error seems to be meerly speculative and in respect of the frame and constitution of it to have no affinity or intermedling at all with the moral principles or practises of men as that of Ana-Baptism amongst some others yeâ— doth it secretly and in a collateral way through the weakness and vanity of the heart infuse malignity even into these occasioning persons otherwise grave sober peaceable meek loving c. to break out many times in strains of pride self conceitedness contention contempt of others cavilling against pregnant and clear Truths with the like for the maintenance and defence of it For as he which hath a child though it be never so hard-favored or deformed never so ill behaviored or conditioned yet â—udgeth himself bound to provide maintenance and support for it So He that embraceth an Opinion about the things of God and of the Gospel be it never so erroneous uncouth irrational and weak yet supposeth himself bound in conscience to plead the cause of it and protect it upon all occasions Now
man or number of men should attempt his death he would not restrain or hinder them from effecting it If it be objected But did not the Redemption and Salvation of the World depend upon the actuall death or crucifying of Christ and if so should not God have left this great and gracious designe of his in suspence and at uncertainty for matter of execution in case hee had not Absolutely and Positively decreed the death of Christ by one meanes or other as either by those who now did effect it or by some other men To this I Answer No the Salvation of the World doubtlesse did not depend upon the actuall or literall dying or crucifying of Christ but partly upon the councell and good pleasure of God to deliver him up unto death in order to this end i. e. To leave him freely unto men to crucifie him if they would partly upon the readinesse and perfect submission of will in Christ to suffer death in case any man or men should be found that would inflict it upon him My grounds and reasons for this Opinion are 1. If the Salvation of the World depends wholly and intirely upon the merit and satisfaction of Christ in conjunction with the Will and good Pleasure of God the Father to accept of this satisfaction in order thereunto then did it doth it no wayes depend upon any thing done by other men especially wicked men least of all upon any thing done wickedly and provokingly in the sight of God by them and consequently the actuall or literall Crucifiers of Christ contributed nothing at all simply necessary towards the salvation of the World Sed verum prius ergo et posterius 2. If the merit of Christ received no addition was no wayes perfected by the actings of those who Crucified him or by the things which he suffered from them then did not the salvation of the World depend upon his being actually crucified or upon his crucifying by men but only upon that crucifying wherewith he had crucified himself before men came to lay hands upon him Sed verum prius ergo et posterius That the merit of Christ was no wayes perfected or augmented by the things which he suffered from men is evident because he acted or did nothing herein or under these sufferings more then what he had done before in the inward transactions of his Soul yea and would have done still or againe whether men had Crucified him or no. 3. If the acceptation of the sacrifice of Christ depended only upon 1. The nature quality and legitimatenesse of the Sacrifice 2. Upon the legitimacy and dignity of the Priest offering 3. And lastly upon the legitimatenesse of the manner observed in the offering then was not the act of those who Crucified Christ any wayes contributing towards the acceptation of this Sacrifice and if so the acceptation hereof with God had been the same and consequently the salvation of the World Purchased and Procured by it whether men had interposed to Crucifie Christ or no. Evident it is that they who Crucified Christ neither gave legitimatenesse to the Sacrifice nor were any legitimate Priests upon whose actings about the Sacrifice the acceptation of the offering any wayes depended nor 3. Did they in what they did about the Crucifying of Christ observe any legitimatenesse of order or manner which should render the oblation acceptable with God Therefore the acceptance of that great Sacrifice we speake of with God depended wholly upon Christ Himself who 1. In respect of his Person was a legitimate Sacrifice to make that great attonement for the World that was made by him 2. In respect of his office was a legitimate High Priest anointed by God to offer that great Sacrifice of himself 3. And lastly by vertue of his Holinesse Love Zeale and all other heavenly endowments requisite for his Office of Priest-hood performed the oblation with a perfect observation of all the requirements appertaining to the Law or manner of such an offering In none of all these had he the least dependance upon those who put him to death nor stood he in need of their wickednesse in Crucifying him to make him either Sacrifice Priest or oblation of highest acceptance with God 4. The Apostle expresly affirmeth concerning men that if there be first a willing minde it is accepted meaning with God according to that a man hath and not according to that he hath not a 2 Cor. 8. 12 His meaning cleerely is that where there is a cleare perfect and upright desire of soule in any man to perform any service pleasing unto God but wants opportunity or meanes for the actuall or compleate performance of it and shall go in or towards the Performance as far as he hath opportunity or meanes to carry him such a man findes the same acceptance with God under these deficiencies which he should finde under an actuall and compleate Performance This is that which Divines commonly expresse in saying that God accepts the will for the deed Now there is no reason to conceive or think but that God should deal in a way of as much equity and grace with Christ as he doth with other men Therefore supposing that there was a cleere perfect and intire willingnesse or readinesse of minde in Christ to lay down his life for the World but he had wanted an opportunity actually to have done it as suppose no man should have appeared to take away his life from him there is no sufficient reason to think but that he had been accepted with God upon the same terms under or in respect of such his willingness or desire on which he is now accepted under his actuall Death 5. And lastly if it was the deepe humility and perfect subjection to the Fathers Will and Pleasure together with those other inward and gracious deportments of soule in Christ in and under his sufferings which gave the whole and intire worth of merit and satisfaction unto them then were his bare externall sufferings considered a part from these no wayes meritorious and consequently of no absolute necessity for or towards the Redemption of the World Sed verum prius ergo et posterius The former consequence in this argument is evident because nothing whether Action or Passion can be meritorious without something in it or relating to it which should give it the weight or worth of merit The latter consequence is no lesse evident neither For whatever whether doings or sufferings are wholly voyd of merit though they may somewayes contribute towards the worke of Redemption yet can they be no wayes essentiall or of absolute necessity thereunto For the minor neither is this much questionable the Scriptures themselves from place to place placing the value merit or expiatory worth of the death and sufferings of Christ over and besides the dignity of his Person in his innocency meekenesse humility Perfect subjection to his Fathers Will c. Let these Passages be considered Heb. 9. 14. 1 Pet.
water springing up c. his meaning is not as if either the Doctrine or Spirit which He gives unto men and they drink or receive from His Hand should always actually necessarily and infallibly end or issue in Eternal Life properly and compleatly so called the Scriptures in many places testifying the contrary of both a Mat. 13. 20 22. Maâ—k 6. 20. Act. 8. 13 compared with Vers 20 21. Hebr. 6. 4 5 c. but that their natural course and tendency always stand that way as the course motion and inclination of waters in a river always stand bent towards the Sea though they may be turned by force out of their channel or dried up by the violent and scortching heat of the Sun Therefore neither is there any Promise in this Scripture of such a Perseverance of the Saints in Faith as is commonly notioned amongst us and hath been opposed hitherto Another place wherein the said Minor Proposition in the sence intended §. 13. by the Assertors is pretended to be found consists of these words And I will pray the Father and he will give you another Comforter that he may abide with you for ever b John 14. 16. But 1. Evident it is that our Saviour doth not in this place oppose the abiding or remaining of the Holy Ghost to his own discession or departure from the Hearts or Souls of men into which He is entered or come but to his departure out of the World by death which was now at hand Therefore 2. By the abiding of the Comforter or Holy Ghost with them for ever he doth not mean his perpetual or un-interruptible residence or abode in their Hearts or Souls or in the Heart or Soul of any other particular man determinately but His constant abiding in the World in and with the Gospel and the children thereof until the consummation and end of it In respect of which permanency of His Spirit with them and their spiritual Successors or Posterity He saith of Himself elsewhere And â—o I am with you always to the end of the World c Matt. 28. 20 And to put our Saviours meaning in the words in hand into words of more plainness it was as if He should have said to His Disciples thus The Counsel and Purpose of my Father in sending me into the World required that I should make no long stay or abode in it but that I should return by the way of Death again unto Him after a season and accordingly I am now upon my Return and so must leave you but when I shall have finished my Return unto my Father and am come to Him I will intercede for you and he will send you another Comforter the Holy Ghost upon better terms for staying and continuing with you then those on which I came for He shall be sent not to be taken out of the World by Death as I must be but to make His residence with and amongst you my friends and faithful ones for ever This to be our Saviours express drift and scope in the words appears by the carriage of the greatest part of the Châ—pter Now from such an abiding of the Holy Ghost with them as this cannot be inferred His perpetual abiding with any one person or Beleever determinately much less with every one 3. This Promise concerning the abiding of this other Comforter for ever §. 14. must be conceived to be made either to the Apostles personally considered or else to the whole Body of the Church of which they were principal Members If the first â—f these be admitted then it will not follow That because the Apostles had the perpetual Residency of the Spirit with them and in them therefore every particular Beleever hath the like no more then it will follow That because the Apostles were infallible in their Judgments and Doctrine through the Teachings of the Spirit in them therefore every Beleever is infallible upon the same account also If the latter be admitted neither will it follow that every Beleever or every Member of the Church must needs have the Residence of the Spirit with him for ever There are Priviledges appropriate to Corporations or Bodies Politique which every particular Member of these Bodies cannot claim The Church may have the Residence or Presence of the Spirit of God with her for ever and yet every present Member hereof lose his present Interest and Part in Him Yea that the abiding for ever of the Spirit in the Apostles themselves was not absolutely promised unto them appears from those and such like passages of our Saviour unto them If ye shall keep my Commandments ye shall ABIDE in my a John 15. 10 c. If any man love me he will keep my Word and my Father will love him and we will come unto him and will DVVELL with him b John 14. 23 4. And lastly Notice hath been taken and given formerly that this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut that doth not always import the certainty of the thing spoken of by way of event no not when speech is of God Himself but oft-times the Intention onely of the Agent c See Cap. 10 Sect 50. 53 In this Dialect of speech those words that he may abide with you for ever do not imply an absolute necessity of his abiding with them for ever but onely that that should be the intent of Him that should send Him and that He would send Him in such a way or upon such terms that if they were true to their own Interest in so weighty a matter and proportionably careful they might retain Him and have His presence and abode with them for ever Turn the words any way with any tolerable congruity either to the scope of the place manner of Scripture expression or Principles of Reason and the Doctrine of Perseverance which we implead will be found to have nothing in them As for such Passages as these He that heareth my Word and beleeveth on §. 15. Him that sent me hath everlasting life and shall not come into condemnation d John 5. 24 c. And again He that beleeveth on the Son hath everlasting life e John 3. 36 And He that eateth me shall live by me f John 6. 57 with many others of like import enough and that with advantage hath been said already to evince them innocent from all compliance with the common Doctrine heterodoxly sirnamed Oxthodox of Perseverance * See cap. 10. Sect 11. 54. And this cap. Sect. 1. Sect. 9. Sect. 11. These indeed are all Promises of eternall life unto those that believe but that the condition of Perseverance rules though invisibly in them all but is it self absolutely Promised in none cleerly appeares by what hath been already argued from the Scriptures and might easily be made to appeare yet further by the consideration of all those Scripture Texts wherein salvation is suspended upon Perseverance and Perseverance upon
Jesus Christ unto Death for the Condemnation of the World For God sent not his Son saith Christ himself into the World to condemn the World but that the World through him should be saved a Iohn 3. 17. And elsewhere I came not to judg the World but to save the World b Iohn 12. 47 And John the Baptist clearly expresseth the end and intent of Christs Death Joh. 1. Behold the Lamb of God that taketh away the sin of the World c Iohn 1. 29 Men may as well say that the end and intent of the Sacrifices offered up by the Priests under the Law was not to make attonement for men or to purge them but to bring more guilt upon them as say that the intent of Christ in sacrificing himself was not to save but condemn men 2. It is not the manner of God nor is it agreeable either with his Wisdom or his goodness to make things proper and fitting for the bringing to pass of good and gracious ends and then to consign them over to the effecting of ends of a quite contrary nature and import as v. g. to create wholesom and savory meats which are apt and proper to nourish and make the lives of men comfortable to them and to design these being thus created to the destruction or discomfort of the lives of men Indeed when men abuse their Tables and are unthankful to him that spred them for them it is agreeable with his Wisdom and no ways disagreeing with his goodness to make them to become snares unto them And in this sence onely are all those places and expressions in the Scriptures to be understood where any thing penal or that is contrary to the peace and comfort of men is presented as the end of Christs coming into or going out of the World by Death As where he saith that he came not to bring peace but a sword and to put fire on Earth that he came for judgment into the World that he was set as well for the falling as for the rising of many in Israel with the like All such sayings as these import onely the event or secondary Intentions of God in sending Christ into the World not those which were primary and predominant in him or to speak more properly they do not import any Intention at all on Gods part in or about the sending of Christ into the World but onely shew partly how unworthily some men will or possibly may behave themselves towards Christ being come into the World partly what the Intentions of God are concerning those who shall behave themselves thus unworthily towards him See what hath been formerly delivered in upon this account and subscribed by Calvin himself Cap. 5. Sect. 22. If it be yet further said yea but if God had had an intent to save though §. 7. but a smaller number then now he intends to save yet he could not have saved them by a Sacrifice of less value and merit then that by which he now intendeth to save those who shall be saved by Christ and consequently not by a Sacrifice of less value then that which hath in it a great surplussage or redundancy of merit above what was barely necessary or sufficient to save those whose Salvation was intended Therefore this over-plus of merit cannot be said to be lost or to be cast aside by God as unserviceable in as much as it is essential unto and absolutely inseparable from that Sacrifice which was simply necessary for the Salvation of those whom he intended to save As suppose two or three men were in such a straight for meat to eat being ready to perish through extremity of hunger and could make no provision for their lives but onely by slaying of an Ox or a Sheep that came in their way and when they had slain them could not tell what to do with nine parts of ten of them in this case so much of the flesh of this Ox or Sheep as these men knew not how to dispose of to any serviceable end cannot properly therefore be said to be lost or to be cast aside by them as good for nothing because it was a natural part of that beast which they were necessitated to slay for the preservation of their lives To this Objection also we answer 1. By way of concession It is true if God had intended to save but the one half or had it been a far less proportion then so of those persons men and women who now shall be saved he could not have done it in that way of Wisdom and Justice wherein he now intends to save men by any Sacrifice or Attonement of less value then hath now been offered for those who shall be saved and consequently which should not have had an over-plus and redundancy of merit in it sufficient to save many millions of persons besides those who in such a case and under such a supposition should be saved by it But 2. I answer further by way of exception that notwithstanding this if God should have given such a Sacrifice or Attonement for the saving of a few onely which was sufficient to save more yea all without exception and not intended the saving of all those who were capable of Salvation by it he should voluntarily and without any necessity at all nay contrary to the importunate cries of the extream misery of so many thousands in his ears have made frustrate and voyd the far greatest and richest part of that Sacrifice or Attonement As suppose in the instance given of the men that in an exigent were necessitated to slay the Ox or Sheep spoken of for the preservation of their lives it is true they could not be charged with spoyling or making waste of that which remained of the flesh of either besides what was sufficient for themselves simply because they slew the Ox for their own necessity being in a condition of imminent danger of their lives otherwise but suppose there had been many poor Souls hard at hand in as much danger of starving as themselves in case they had refused or neglected to have given unto them of the remaining flesh we speak of and would rather have buried it under ground where they might not finde it or make it any ways unfit for meat and nourishment unto them in this case they might justly be charged with making spoyl and waste of that flesh which remained unto them when themselves had eaten and that upon terms of the greatest unmercifulness and unworthiness In like manner do they who acknowledg the Death of Christ sufficient for all and yet affirm it to be given or intended by God onely to some few charge him and that upon terms of much unworthiness and very dishonorable to him to evacuate or make of no use or effect the far greatest part of this Death there being so many Millions of Souls before him in the utmost extremity of misery to whom it might and that with double and treble honor
consequently that He is and was at perfect liberty whether He would shew Mercy unto any or make Provision for the Salvation of the smallest number of all Upon which account it could not have been termed an Act of unmercifulness in Him in case no Provision had been made by him for the Salvation of any much less that He should not make Provision for all As it argues no unmercifulness at all in Him that He hath made no Provision at all for the Salvation of the Devils because He was no ways bound to it Whereas upon Men in case they have means and opportunity to relieve the necessities of those that are in misery and neglect to do it the imputation and charge of unmercifulness justly lieth because they are under a Law in this behalf So that the Grace of God in his merciful Provision for the Salvation of a few is no ways obscured or disparaged by his non-providing for all To all this I answer 1. That neither the Argument yet in hand nor the Answer given to the Answ former Objection intermeddle little or much with the liberty or rightfulness of power vested in God to deny Mercy where He pleaseth as to shew it likewise where and to whom He pleaseth but the one and the other insist upon the demonstration of this viz. that they who ascribe unto God reality of Intentions to make Provision for the Salvation of all Men without exception in and by the Death of Christ upon those gracious terms for the enjoyment of it which have been specified render Him far more gracious lovely and attractive to the Hearts of Men then they who present Him with Intentions of providing onely for a few thereby upon what terms soever with the hardening of Himself against and neglect of all the rest being incomparably far the greater number in their greatest extremity And this I suppose we have made good against all rational contradiction But 2. Whereas we reflected upon such an Act which our Adversaries imagine to be in God whereby they say notwithstanding a sufficiency of merit before Him in the Death of Christ for the Salvation of all as well as of a few yet He rather suffered this precious sufficiency in respect of the redundancy of it over and above the Provision made by it for a few to vanish or be spilt then to intend any help or healing by it unto the generality of Men whereas I say we censured such an Act as this as ill consisting with or obscuring the beauty and loveliness of that gracious Act of God in providing for the Salvation of a few we did not herein reflect prejudice in the least upon any liberty or rightfulness of Power truly competent unto or vested in God but onely shewed and asserted the deformity or moral contradictiousness between two Acts which notwithstanding our Adversaries ascribe as well the one as the other unto God 3. Concerning that liberty of shewing and denying Mercy where and to whom He pleaseth which the Objection in hand asserteth unto God we answer that how absolute soever this liberty in Him may be conceived to be simply or in respect of any engagement from Men or any Creature Yet 1. it is confined and subjected unto such Declarations and Promises which Himself hath freely made so that for example He is no more at liberty nor hath He any more right of Power to withhold or deny Mercy from and unto any of those to whom He hath promised Mercy or to whom He hath Declared that He will shew Mercy however otherwise they may seem unworthy or unmeet Objects of Mercy He hath no more liberty I say to do either of these then He hath to lye deal unfaithfully unjustly and the like Upon this account the Prophet David acknowledgeth it unto God as a signal engagement upon him to praise and worship Him that He had still magnified His Word above all His Name a Psal 138. 2 meaning that what ever Attribute of His which is either in whole or in â—art His Name at any time seemed to oppose or stand up against the performance of any Promise or Declaration of Mercy made by Him yet he always magnified his Promise by giving real full and seasonable performance thereunto He passeth not for the vailing or obscuring any other part of his Name so that his Truth and Faithfulness in his Word may be advanced 2. As he hath no liberty as some men count liberty of shewing or denying Mercy contrary to his Word so neither hath he any liberty of acting in one kinde or other and consequently neither of shewing or denying Mercy in opposition to his Wisdom which is as it were the steerage of all his Dispensations in one kinde or other according to that of the Apostle formerly considered b Cap. 4. Sect. 36 Who worketh all things ACCORDING TO THE COVNSEL of His Will c Eph. 1. 11 i. e. according to the exigency or requirement of that most absolute infinite Wisdom of his by which his Will and consequently his Power which is always exerted and moved into action by and according to his Will is directed and led forth in all the movings and actings of it In so much that as we lately argued and proved d Cap. 16 Sect. 15 God is at far less liberty to decline in any his ways and actions the most district Rules and Principles of the most accurate Wisdom that is then any Creature whatsoever Man or Angel Therefore to conceit or plead for such a liberty in God of shewing and denying Mercy to whom he pleaseth which is inconsistent with that determination of himself in either kinde which He hath declared in his Word is to conceive and speak unworthily of him yea and to shake the foundations of that Hope upon which the Saints and sound Beleevers are built by the Gospel For if God be at liberty to deny Mercy contrary to his Word or Will revealed therein what assurance can the best Beleevers have that they either are or shall be justified or saved by Him So that until our Adversaries have first proved that God hath made no such Declaration in the Gospel as that He hath made and is still willing to make Provision for the Salvation of all Men without exception by the Death of Christ which hitherto they have not done it is in vain for them to pretend a liberty in Him of denying Mercy to whom He pleaseth by way of proof or confirmation of their Opinion 4. Though it would have been no Act of unmercifulness in God but of §. 17. districtness of Justice onely in case no Provision had been made by Him either by the Death of Christ or otherwise for the Salvation of any yet such an Act as this would not have rendered Him so gracious and lovely in the eyes of his Creature or so attractive of their Hearts and Souls and consequently not so Evangelical as that Act of Grace hath now done and doth whereby
of many offences unto Justification so above measure gracious that though a man sinneth oft yea and this very grievously yet he is not hereby cut off from an Hope of re-enjoying the Love of God nay by the express Tenor of this Covenant he hath assurance from God that upon his Repentance his Sins how many soever of what nature soever shall be forgiven him yea and this sealed unto him by Baptism according to that of the Evangelists John preached the Baptism of Repentance for the Remission of sins a Mark 1. 4 Luke 3. 3 i. e. preached this Doctrine that by that Baptism which he was commanded to administer God did confirm or seal unto Men the Remission of their sins upon their Repentance in such a sence and manner as Abraham is said to have received the sign of Circumcision a seal of the Righteousness of his Faith b Rom. 4. 11 c. i. e. of that Justification or Forgiveness of Sins which God upon and by means of His Beleeving had conferred upon Him This by the way At what door of evasion an escape can be made from the hand of this Argument §. 25. I cannot readily imagine If the Cause we oppose be any ways defensible against it it is by some such Plea as this The World or Mankinde may be said to be put into a better condition by Christ or by the Covenant of Grace then it was by Adam and by the Covenant of Works in as much as a considerable part hereof is by Christ put into such a capacity of Salvation which shall certainly be actuated and so a great number of men certainly saved whereas in Adam though all Men were in a capacity or under a possibility of Salvation yet this capacity was so narrow weak or remote that there was little Hope or probability that any man would be saved by the means or advantage thereof which accordingly as we know came to pass Now is it not better for a Family or other Community of men to have good assurance that some of their members shall have great matters of Honor and Estate bestowed upon them though all the rest were made uncapable of such Priviledges then to be at an uncertainty whether any one of them shall be preferred in this kinde or no To this I answer 1. It is at no hand to be granted that the whole species or generality of Mankind were in Adam invested only with a narrow faint remote capacity of Salvation or of Happiness For 1. They were created in an actual possession of happiness and with the light of Gods countenance shining brightly upon them They were all made upright or righteous c Eccles 7. 29 and in the Image of God d Gen. 1. 27 and so could not be miserable and consequently in no danger or likelihood of becoming miserable for such a condition as this had it self been Misery As for the possibility of becoming miserable with and under which they were created it imported neither danger nor likelyhood of their becoming miserable being nothing else but an essential distinguishing badg of their Creature ship without which they could no more be made then water without moysture or the Earth without a shadow projectible from it 2. Concerning the matter of event nothing can be inferred from hence touching any slipperiness of the place or ground on which they stood in Adam The greatest unlikelyhoods sometimes take place when probabilities vanish and turn to nothing as in the fulfilling of that pair of Predictions by our Saviour Many that are first shall be last and the last shall be first e Matt. 19. 30 The Kings of the Earth saith Jeremy in his Lamentations and all the inhabitants of the world would not have beleeved that the adversary and the enemy should have entred into the gates of Jerusalem f Lam. 4 12 and yet we know they did enter Who would have said that David a man attested by God Himself for a man after His own Heart and one that would fulfil all His Pleasure a man taught by God from his youth g Psal 71. 17 to whom the Statutes and Judgments of God were sweeter â—hen the Hony and the Hony comb h Psal 19. 10 more to be desired then gold then much fine gold i Ibid. a man that had as great delight in the way of Gods Testimonies as in all manner of riches k Psal 119. 14 who was afflicted and ready to dye from his youth up l Psal 88. 15 i. e. sorely deeply and constantly exercised with afflictions from first to last Who I say would have said that such a man as this would together with Adultery have committed Murther and this upon the vilest and most execrable terms that such a sin I suppose was ever known to be committed by any man And yet we know that such a thing was done even by this man So again who would have said but onely He to whom the Darkness and the Light are both alike m Psal 139 12 that Peter a Disciple so zealously devoted unto his Lord and Master whose Heart a little before was set to stand by Him though all mâ—n besides should forsake Him yea rather to dye with Him then deny Him n Mat. 26. 35 should all this notwithstanding soon after noâ— onely deny Him and that upon no great account of danger but forswear Him also once and again and this with a curse o Mat. 26 70 72 74 By these and many like experiments that might be added it sufficiently I presume appears that the miscarrying of all Men in Adam is no sufficient Argument of any deficiency in the foundation of their standing and remaining happy in Him Yea 3. and lastly for this They stood upon as good terms in Adam for the continuance of that Happiness in the fruition whereof they were created and consequently for escaping Death and Misery as men ordinarily wish or desire for the security of their lives their estates and what otherwise is dear unto them For who desireth any better terms of assurance for his life or estate then to be able to defend and make good the one and the other against all assailants that can possibly invade or endanger them and withall to be in a sufficient capacity of knowing or discovering when any attempt or assault shal be made upon them Such a Security as this had all Mankinde in Adam for the perpetuation of that good and happy condition which was their Portion from the gracious and bountiful Hand of their Creator in the day wherein He created them They were endued with strength every ways sufficient to withstand all Tempters and Temptations unto Sin yea and were in a regular capacity to have discovered the approach of any temptation and of whatsoever might endanger them and so to have preserved the unspontâ—dness of their native integrity and consequently to have maintained themselves in an uninterrupted Possession of that rich and
case He should not be every whit as large free and comprehensive in His Intentions of affording means and opportunity unto men for deliverance from sin and death by Jesus Christ If it be objected It is true the intent of the Jubilee was to invest every man viz. that was a Jew and of the natural seed of Abraham with a right of power to return to his possession or family But not to gratifie every man simply or to indulge the like priviledg unto all the World Therefore this rather proves the confinement of the Intentions of the Grace of God in Iesus Christ unto his Church or Elect onely then the enlargement of them unto all the World especially considering that the whole body of the People and Nation of the Jews were typical and presignified the Church or Churches which were afterwards to be raised up amongst the Gentiles To this I answer 1. Be it granted that the Body or Nation of the Jews did typifie the Church or Churches of the Gentiles yet did not every single person of this Nation typifie a true member of these Churches As for example Achitophâ—l did not typifie a true Saint or a Beleever under the Gospel nor did Corah Dathan and Abiram typifie so many godly or holy men among the Gentiles nor had any unrighteous or wicked Person of this Nation the Honor of typing out any true Nathaniel or Elect Person under the New Testament If ungodly persons among the Jews were Types of any thing it was of such Hypocrites or profane Persons that should be found in the Churches under the Gospel And if so the intent of the Jubilee being as we have proved from the express letter of the Institution of it for the benefit comfort and ease of every man amongst them as well of the wicked and unholy as of the holy and righteous it follows roundly that this typified and taught that the Intentions of God in and about the Salvation afforded and exhibited by Jesus Christ unto the World stood equal and indifferent towards all Men without exception without any distinction of holy and unholy righteous and unrighteous Elect and Reprobate or the like 2. Although the Law of Jubilee as the whole Ceremonial Law in all the parts and branches of it was given particularly UNTO the Jews yet was it not given particularly FOR the Iews i. e. for the sake or benefit of the Iews onely but for the accommodation and benefit of all the World besides And upon this account I suppose the Apostle Paul calleth the Ceremonial Injunctions by Mâ—ses the elements or râ—diments not of the Iews but of the World y Col. 2. 8. 20 viz. because they were given with an intent on Gods part to nurture and breed up the World i. e. all Nations as well as the Iews in such a measure or degree of the knowledg of the Messiah then to come which He judged meet to impart unto the World until His coming So that how soever the Iewish Nation was honored by God above all other Nations in being made by Him Feoffees in trust as it were for the World and had the keeping of the Oracles of Life committed unto them yet had they no right or lawfulness of power to deny any Person under Heaven part or fellowship with them in any of their spiritual Priviledges who should desire it of them in a due and regular way and turn Proselyte Now there was no Person of any Nation that was made by God uncapable of the benefit or blessing of Proselytism and consequently the Joy and Priviledges accruing unto Men by vertue of the Law and Feast of Iubilee did though not in so immediate and direct a way concern all other Nations and Persons as well as the Iews or natural seed of Abraham Even as the Gospel and Sacramental Administrations annexed thereunto in these days are onely possessed and enjoyed in and by the Churches of Christ but yet they are so and upon such terms possessed and enjoyed by them that whosoever from amongst the most Idolatrous and Heathenish Nation under Heaven shall beleeve may and ought to have communion with them in such their Possessions and Enjoyments Either of these Answers is sufficient to loosen the joynts of the loyns of the Objection The Arguments and Grounds layd down and managed in this Chapter together with those Passages and Texts of Scripture which we have heard speaking so distinctly and aloud the same things with them have turned my thoughts and Judgment about the Intentions of God in the Death of Christ upside down and have filled me Minde Heart Soul and Conscience with this Belief that these Intentions of His stand and always stood equally unpartially and uniformly bent for or towards the Salvation of the World without any difference or variation in respect of any man or numbers of men considered simply as men or as having done neither good nor evil Yet are there three things more that have made my Belief in this kinde measure heaped up pressed down and running over The first is that Conjunctio magna that great conjunction of all or far the greatest part of the chief Luminaries in the Firmament of the Christian Church whilest the constitution of it was yet more athletique healthful and sound I mean during the Primitive Times the multiplied rays or beams of whose light concentred in the same Point of Doctrine with us Of this we shall God assisting give some competent account in the fore-part of the Chapter following The second is the frequent Testimony given to this Doctrine by those who are or at least are so esteemed the chief Adversaries and Opposers of it who as appears from their Writings are oft necessitated to assert or own it as a Principle without which they know not in many cases how to make a consistent Discourse or manage the Theam they have before them Somewhat of this also we shall shew in the latter Part of the said Chapter The third and last is the apparant inconcludency and weakness of those arguings and reasonings whether from the Scriptures or other Principles by which the cause of the contrary Opinion is wont by the ablest Patrons it hath as far as men of this engagement are yet known unto me to be pleaded and maintained The Demonstration of this is designed for the subject matter of the second Part of this Work if God shall vouchsafe to make his Sun to shine a birth-day for it CHAP. XIX Wherein the Sence of Antiquity together with the variableness of Judgment in modern Writers touching the Controversie under discussion is truly and unpartially represented FOr their sakes who are afraid to beleeve any thing what pregnancy of §. 1. ground soever there be to evince the truth of it otherwise but onely what they know or at least think that many other men and these some ways honorable in their sight have beleeved before them I have subjoyned this Chapter to those large debates which finished their course
Writings which pass under the Name of Augustins Works at this day but may upon a pretence every whit as plausible be traduced as illegicimate Before I pass from this Testimony I desire the Reader to take knowledg that the worthy Author thereof towards the beginning of the said Tract and a few lines before the recited Testimony professeth that what he should deliver therein was his sence and Judgment in the respective Articles in opposition to the Pelagians and their Doctrine e Propositis ergo From whence it manifestly appeareth that in Augustins days it was no Orthodox Doctrine but a Pelagian Error to hold that Christ dyed not for all Men in as much as the Father complaineth as we heard before that he was falsly charged by some abettors of the Pelagian Faction that he held that Christ the Lord suffered not for the Redemption of all Men. Therefore they who traduce the Doctrine maintained in this Discourse under the odious Name of Pelagianism either declare themselves notably ignorant of what Pelagianism meaneth or else asperse that Father who questionless knew better then all his fellows what belonged to Pelagianism with the blot of this ignorance By his Vote and Verdict the Doctrine which contradicteth that asserted by us is Pelagianism Another Testimony from the same Father upon the same account may be that formerly cited Having rehearsed these words For God sent not His Son to judg the World but that the World by Him should be saved He infers thus Therefore as much as lieth in the Physician He came to heal the sick That man slayeth himself who will not observe the precepts of the Physician He came a Saviour unto the World Why is He called the Saviour of the World but THAT HE SHOVLD SAVE THE WORLD f Ergo quantum in Medico est sanare venit aegrotum Ipse se interimit qui praecepta Medici observare non vult Venit Salvator ad Mundum Quare Salvator dictus est Mundi nisi ut salvet Mundum Aug. in Joh. Tract 12. Elsewhere addressing himself in his private Devotions unto the Lord Christ He speaketh to Him thus I know thee to be true God and our Lord Iesus Christ the onely begotten Son of God the Creator Saviour and Redeemer of me and OF WHOLE MANKINDE g Cognovi te veruÌ„ Deum Dominum nostrum Iesum Christum filium Dei unigenitum Creatorem Salvatorem Redemptorem meum totius humani generis c. Augustin Soliloqu c. 32. Again O thou unclean World He cometh that should redeem thee and thou art troubled and Him thou wilt destroy when He was MINDED TO DELIVER THEE h O Munde immunde venit qui te redimat turbaris hunc tu vis perdere quando ille te disposuit liberare Aug. de Symb. l. 2. Concerning Iudas He demandeth What did the Sin of Judas who sold Him by whom HE SHOVLD HAVE BEEN or was to have been REDEEMED i Quid egit iniquitas Judae qui eum vendidit à quo redimi debuit Ibid. Afterwards He presenteth Christ after His Resurrection speaking to the unbeleeving Iews who had crucified Him thus Behold the Man whom ye have crucified behold that God and Man in whom you refuse to beleeve You see the wounds which you have inflicted the side which ye have pierced because by you AND FOR YOV it hath been opened and yet you will not enter k Ecce hominem quem crucifixistis ecce Deum hominem in quem credere noluistis Videtis vulnera quae infixistis agnoscitis latus quod pupugistis quoniam per vos propter vos apertum est nec tamen intrare voluistis Ibid. In another place thus Mankinde falleth sick not of bodily diseases but of sins This Great Patient or sick man lieth all along the World from the East unto the West FOR THE HEALING OF THIS GREAT SICK MAN THE OMNIPOTENT PHYSICIAN COMES DOVVN l Aegrotat humanum genus non morbis corporis sed peccatis Jacet toto orbe terrarum ab Oriente usque ad Occidentem grandis aegrotus Ad sanandum grandem aegrotum descendit Omnipotens Medicus c. Aug. De verbis Domini Serm. 59. The same Father in another part of his Works comparing the first and the second Adam together discourseth to this effect What therefore was justly due from Adam Christ unjustly by suffering Death payd He stretched forth His Hand to the sweetness of the Apple Christ to the bitterness of the Cross He shewed the Tree of Death Christ the Tree of Life He lift up Himself against God and fell Christ HVMELED HIMSELF THAT HE MIGHT LIFT UP ALL. Adam brought Death upon all Men universally and Christ hath repaired or restord Life unto all Men. Every one therefore looked towards the brazen Serpent and was healed of the wounds received from the poysonous Serpents The brazen Serpent set upon a wooden pole overcame all the venom of the living Serpents and Christ being hung upon the Cross and dying quenched the old poysons or venoms of the Devil and DELIVERED or freed ALL THAT WERE STRVCK or stung BY HIM m Ille arborem necis icte salutis ostendit ille se contrà Deum erexit cecidit Christus se humiliavit ut omnes erigeret Adam Mortem universis intulit Christus vitam omnibus reparavit Respiciebat ergo unusquisque ad Serpentem aeneum à venenatis Serpentibus sanabatur Serpens aeneus in ligno positus veâ—ena vâ—vorum Serpentum superavit Christus in cruce suspensus mortuus antiqua Diaboli venena restinxit omnes qui ab eo percussi fluerant liberavit August De Temp. Serm. 101. This Father in his dialect and manner of expression could not more significantly declare for General Redemption then He hath done in the now-recited Testimonies And the truth is that Passages and sayings of like import are very familiar and frequent in his Writings In one place He saith that Judas cast away the price of silver for which He sold the Lord and acknowledged not the price WITH WHICH HIMSELF WAS REDEEMED BY THE LORD n Judas projecit PreciuÌ„ argenti quo ab illo Dominus venditus erat nec agnovit pretiuÌ„ quo ipse a Domino redemptus erat Aug. in Enar. Psal 68. In another Unless He Christ had been crucified the WORLD had not been REDEEMED o Nisi enim crucifigeretur illâ— mundus non redimeretur Aug. De Symbâ—l 3. c. 4. In a third For the Blood of Christ is so or upon such terms shed for Remission of ALL SINS or for Remission of the Sins of all Men that it is able to blot out that very sin by which it was shed p Christi enim sanguis sic in remissionem peccatoâ—uÌ„ omnium fâ—sus est ut ipsum etiam peccatum posset delere quo fusus est Aug. Tract 92. in Johan In a fourth We read in the Scriptures that the
yea and some of our late Protestant Writers themselves and these of eminent worth and note See Cap. 13. Sect. 29. especially when men have no better or more satisfactory grounds for their Opinion then have yet been produced against the lawfulness of Infant-Baptism But this by the way Clemens of Alexandria another famous Champion of Christianity about §. 7. these times was of the same Faith in the Point in hand with his Fellows In one place He demands How is He speaking of Christ a Saviour and Lord if He be not the SAVIOVR and Lord OF ALL In another He termeth Christ the Disposer or Administrator of all things according to His Fathers Will governing or taking order for the SALVATION OF ALL MEN. Elsewhere he argueth thus Either the Lord doth not take care for all Men and this either because He is not able which is not right to suppose or because though able enough yet He will not but this is not incident to Him that is good nor is He backward or indisposed hereunto through voluptuousness in as much as for our sakes He assumed flesh exposed to sufferings Or else He doth take CARE OF ALL which indeed becometh Him that is made the Lord of all For He is a SAVIOVR NOT OF SOME AND NOT OF OTHERS q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et postea Christum vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Non longè antè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alexand. Strom. l. 7. c. In an Oration to the Gentiles He calls unto them thus Hear ye that are afar off and harken you that are neer the Word is not hid or concealed from any the light thereof is common it SHINETH UNTO ALL MEN r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexandr in Orat. â—d Gentes c. Justin Martyr whose Writings amongst those that treat of Christian Religion and are judged authentique and not spurious are the most ancient that I know since the days of the Apostles giveth frequent Testimony to the Truth of the same Doctrine In one place He presenteth the Saints as knowing or acknowledging that He that hath wrought that Great Salvation FOR MANKINDE is praise worthy greatly to be feared and the Maker or Creator of Heaven and Earth s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Just Martyr in Dialogo cum Tryph. p. 300 Edit Morel In another speaking of Christ He saith that now through the Will of God being made Man for THE SAKE OF MANKINDE He submitted Himself to suffer whatsoever the inconsiderate Jews were inspired by the Devils to inflict upon Him t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Apol. 2. pro Christianis In a third He saith that Christ neither submitted Himself to be born nor yet to be crucified as if He needed these things for Himself but for that kinde or generation of men which in or by Adam was fallen under Death and the deceit of the Serpent u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Dial. p. 316. By Mankinde or the kinde of Men He cannot mean a few a circumscribed number a small parcel of men as the Elect so called are known to be these in no propriety of speech can be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE generation or kinde of man or if in one place He should have meant the Elect by such an expression it is no ways like but that in some other He would have expressed himself more plainly But what He means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that genus or general kinde of men appears evidently enough by this descriptive character which he gives of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which from Adam or through Adam was fallen under Death This we know is the adequate and appropriate character not of some men but of all Mankinde without exception But the Sun is visible enough without a Candle Ireneus not long after the former avouched the Doctrine of our Contest §. 8. over and over As Eve saith he becoming disobedient became hereby the cause of death both to her self and to the Universe of Mankinde So Mary having the Man predestinated by God meaning Christ notwithstanding Her being involved in the Death brought upon all Mankinde by Eve yet becoming an obedient Virgin she proved the cause or means of Salvation UNTO THE UNIVERSE OF MEN x Sicut Eva inobaudiens facta sibi universo generi humano causa facta est Mortâ— sic Maria â—abens praedestinatum virum tamen Virgâ— obaudiens sibi universo generi humano causa facta est salutis Iren. lib. 3. adversus Haeres cap. 33. His meaning is that by submitting unto the Pleasure of God signified unto Her by the Angel concerning the bearing and bringing forth of His Son Jesus Christ in the flesh She had the Grace accordingly vouchsafed unto Her to bear and bring Him forth who was the Author or cause of Salvation to universal Mankinde by which submission and service she in a sence became the cause or means also of this Salvation Elsewhere the same Father saith that Christ recapitulated or gathered into one in Himself ALL NATIONS dispersed up and down the World even from Adam ALL TONGVES AND EVERY GENERATION OF MEN together with the person of Adam Himself y Significans quoniam ipse qui omnes gentes exinde ab Adam dispersas universâ—s linguas generationem hominum cum ipso Adam in semetipso recapitulans c. Iren. adversus Hae. es l. 3. c. 33. In another place He gives this Reason why Paul saith that we are reconciled through the body of His flesh viz. because His righteous or just flesh reconciled THAT FLESH WHICH WAS DETAINED IN SIN and brought it into favor or friendship with God z in corpore ait Paulus reconciliati carnis ejus id est quia justa caro reconciliavit eam carnem quae in peccato detinebatur in amicitiam adduxit Deo Idem lib. 5. c. 16. Now that flesh which was detained in sin was not the flesh onely of the Predestinate or Elect but of all Mankinde without exception These are the Principal Fathers and Writers of the Primitive Times and before Augustin that are now extant or known and all these with one mouth as we have heard and with a Nemine contradicente give Testimony to the Truth of that Great Doctrine which hath been avouched in this Discourse viz. that the Redemption purchased by the Death of Christ was for all Men considered as men respectively and not for the Elect onely or those that shall actually partake of it and be saved The Writers of best note and repute since Austin until these later times §. 9. of Reformation and from whose Writings the best and stediest Informations are to be had what Doctrines or Opinions ruled in the Churches of Christ and amongst those Christians that were judged orthodox and sound in the Faith in their days are these Prosper Cyril of Alexandria
Theodoret Leo Fulgentius Primasius Gregorius Beda Theophylact Anselm Oecumenius Bernard Let us briefly hear what is resolved by these respectively upon the Question concerning the Intentions of God about the extent of Christs Death Prosper well known for a through Disciple of Augustin and who served his generation not long after him declareth his sence in the business in hand plainly enough in words to this effect All Men â—re truly said to be Redeemed yet all Men are not gotten out of captivity For that cup of immortality which is tempered or compounded of the infirmity of Men and power of God hath in it wherewith to profit all Men but it helpeth not unless it be taken or drank And the Lord Jesus expresly saith that His Flesh is Bread from Heaven or an heavenly Bread which giveth Life unto the World But except it be eaten it giveth no life as in the Parable in the Gospel the Marriage Feast was prepared for all that were called but they only enjoyed it who came with a wedding garment unto it a Rectè omnes dicuÌ„tur Redempti tamen noâ— omnes à captivitate eruti Poculum quippe immortalitatis quod confectuÌ„ est ex infirmitate nostrâ virtute divinâ habet quidem in se ut omnibus profit sed si non bibitur non medetur Et ipse Dominus Jesus diserté dicit carnem suam esse panem coelestem qui vitam dat Mundo At si non comeditur non vivificat Sicut in Parabolâ Evangelicâ Nuptiae omnibus vocatis paratae sunt si ij soli iis fruuntur qui ad eas veniunt cum veste nuptiali Prosp ad Capp Vincent c. 1. Elswhere he saith Our Saviour is most truly said to have been crucified for the Redemption of the whole World both in respect of the Humane Nature truly assumed by Him as also because of the common destruction of Men in the first man And yet in a sence He may also be said to have been crucified only for those who receive benefit by His Death i. e. that His Crucifying was in the Consequent Intentions of God intended onely for such For the Evangelist saith that Jesus was to dye for that Nation and not for that Nation onely but that He might gather the sons of God dispersed into one c. He gave His Blood for the World and the World would not be redeemed because the Darkness received not the Light b Cum rectissimè dicatur Salvator pro totius Mundi redemptione crucifixus propter verum humanae Naturae susceptionem propter coÌ„munem in primo homine perditionem potest tamen dici pro his tantum crucifixus quibus Mors ipsius proficit Dicit enim Evangelista quia Jesus moriturus erat pro gente nec tantum pro gente sed etiam ut filios Dei dispersos congregaret in unum c. Dedit pro Mundo sanguinem suum â— Mundus redimi noluit quia lucem tenebrae non receperunt Idem ad Object Vincâ—nt cap. 10. These last words plainly interpret his meaning in those wherein he had said that Christ may be said to have been crucified for those onely who reap benefit by His Death and imply that His meaning herein was onely this that God by His Consequent Will or Intention intended the Death of Christ or the benefit of His Death onely for such who come in time to partake hereof viz. by beleeving Concerning the Antecedent and Consequent Will or Intentions of God see before Cap. 17. Sect. 9. He that yet questions the Judgment of this Author in the Point may please to peruse the brief Sentence which He gives upon the nineth Chapter or Head Capp Gallorum and especially those two Books De Vocatione Gentium which though some ascribe unto Ambrose yet are they discernable enough by some characters to be the Writings of Prosper and are cited under his name by the Synod of Dort In these He shall finde General Redemption by Christ asserted ten times over the main scope of these Books being to prove that there is no person of Mankinde simply excluded from participating in the saving Grace of Redemption purchased by Christ. Cyril of Alexandria about the same time with Prosper filleth his Writings §. 10. with the same Truth They saith He speaking of the Jews unjustly desire His Death wickedly lie in wait for Him unmercifully slay Him thrust Him out of their Land and City who is the Life the Light the Salvation OF ALL MEN c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Alexandr lib. 2. in Ioh. cap. 5. Elsewhere Since it became Him to suffer that Corruption Sin and Death which was brought in to the World being by this means to be turned back or destroyed He gave Himself a Counter-ransom for the Life OF ALL MEN d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Ioh. l. 5. c. 3. Once more It is without controversie that the WHOLE WORLD is saved Emanuel having dyed for it e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem See more in this Author upon the same account De Rectâ Fide ad Reginas c. c. 22. circa initium In Joh. lib. 2. c. 1. in 3. cap. Joh. vers 17. c. Theodoret somewhat before the two last-named Authors conceived that He found the Universality of Redemption by Christ in the Scriptures For commenting the fifth Chapter to the Romans He maketh the words of the Apostle equipollent to these The Munificence of Grace over cometh the Decree of Justice For when man sinned the whole kinde or race is punished But now when ALL MEN behave themselves impiously and unjustly He doth not inflict punishment upon them but granteth life f Superat inquit Gratiâ—e Munificentia Justiciae DecretuÌ„ Tunc enim cùm Homo peccâsset totum genus â—oenus luit Nunc autem cum omnes homines se impiè iniquè gerant non supplicium irrogavit sed vitam donavit Theodoret. ad Rom. 5. Et posteà Ne dubitate inquit quae à me dicuntur ad Adam respicientes Si enim illa vera sunt vt sunt cum ille transgressus esset universum genus Mortis Decretum suscepit clarum est quòd Servatoris Justicia vitam omnibus hominibus procurat unto them Afterwards in the progress of His Exposition upon the same Chapter He presents the Apostle speaking thus to His Romans Doubt not of the things I speak with relation unto Adam For if these things he true as they are and that when He sinned His whole race received a Decree or Sentence of Death evident it is that the Righteousness of our Saviour procureth LIFE FOR ALL MEN. Leo commonly stiled the Great very frequently bewrayeth His Judgment to stand to the same Point Comparing the Death of the Lord Christ with the deaths of other holy men He saith that there were but single or particular deaths in every of these respectively nor did any of these persons discharge the
redemptioneÌ„ à maledictione Legis necessaria erant obedientiâ passione suâ plenè sufficientâ—r abundanter consummata persoluta esse And that He doth not speak this with particularity of respect to the Sins or Redemption of a few or of the Elect onely but simply and with reference to the Sins and Redemption of all Men appears 1. From the clear drift and purport of the Discourse in hand which was to prove against his Tridentine Antagonists that Christ in and at his Death left nothing unperformed that was necessary or required viz. by way of satisfaction of any person whatsoever for his Redemption or for the Expiation of his sins the Sence and Doctrine of His Adversaries being that Indulgences or satisfactory Performances by those yet living were available not onely for the Elect being in Purgatory for they no where appropriate this Element unto them but for any or all without exception which according to the Notion of their Faith were sent thither for want of a compleat satisfaction made for their sins 2. Soon after in progress of the same Discourse He citeth this from the Apostle Unus pro omnibus mortuus est One dyed for ALL MEN i 2 Cor. 5. and from another Apostle this Si quâ— peccaverit c. If any man sin we have an Advocate c. And He is the Propitiation for our sins and not for ours alone but for the sins of the WHOLE WORLD k 1 John 2. 2. 3. There is not the least insinuation in the said Passages of any limitation or restriction intended by Him to the Elect or their sins onely 4. And lastly The general Sence of the latter Passages is fairly and fully comportant both with the express tenor of the former and indeed with the Judgment of the Author in other parts of His Writings where He hath occasion to declare His Sence in the Point Luther himself led them into the way of the same Doctrine though haply §. 19. He did not walk so uniformly or stedily in it as they did Christ saith He is slain before or in the sight of the World is condemned ones down into Hell or into the grave But before God He is the Salvation OF THE WHOLE WORLD from the beginning to the end of it l Christus occiditur coram Mundo damnatur â—t descendit ad inferos Sed coram Deo est salus totius Mundi à principio usque ad fineÌ„ Luther in Gen. c. 45. vers 5. In another place The sins of the WHOLE WORLD which are committed from the first man to the last day thereof lie upon the back of that one man who was born of Mary m â—oâ—â—s Munâ—i peccaâ—â— quae à primo homine inde ad novissimum diem fiâ—â—t jacent in tergo unius hominis qui ex Mariâ natus est Idem Serm. 1. De Passione c. Elsewhere We all fell in or by the Fall of Adam our first Parent and THIS FALL must be recovered by Christ viz. by His Ignominy Shame Reproach and Death n Ada namque primi Parentis casu omnes lapsi sumus atque illum lapsum per Christum instaurari oportuit ejus nempe ignominiâ— dedecore opprobrio Morte c. Idem Postill in Domin Trinitatis c. If Adams Fall wherein All Men without exception fell be recovered or restored by Christ all that fell thereby must needs be recovered or restored by Him If onely the Elect so called be recovered this is no recovery of Adams Fall but onely of a small or less considerable part of it or rather of some few persons onely who fell thereby The same Author in another place saith that Paul in His Epistle to the Romans writes That God promised by His Prophets in the Holy Scripture the Gospel concerning his Son Jesus Christ our Lord namely that ALL MEN SHOVLD BE SAVED by him according to that which was said to Abraham Gen. 22. In thy seed shall all the Nations of the Earth be blessed c. And afterwards Christ from the beginning of the World to the end thereof remains the same by whom ALL MEN are TOGETHER or alike saved o Paulus Rom. 1. scribâ—â— Deum Evangelion per Prophetas Sanctâ Scripturâ de Filio suo Jesu Christo Domino nostro promisisse nempe omnes per ipsum salvos fore c. Et posteà Christus ab initio Mundi usque in finem idem perdâ—rat per queÌ„ omnes juxtà salvantur Idem Ibid. Primâ Dominicâ in Adventu Elsewhere this Author affirms the Grace of God to be toti orbi communis p In Domin 3. Adveâ— common to the whole World and again He affirmeth that Christ is Vita Lux OMNIUM hominum i. e. the Life and Light of ALL MEN q Ad summam Missam in Naâ— tal Domin to omit many other Passages of like import that might readily be drawn together out of the Writings of this noble Champion of the Protestant Faith So that there is little question but that the Lutheran party of the Reformed Religion do more generally if not wholy and entirely for I want the opportunity of Books to inform my self concerning the respective Judgments of them all accord with us in the generality of Redemption purchased by Christ For the finishing of the Chapter in hand and upon the matter of this §. 20. first Part of our Discourse it remaineth onely that I desire the unpartial Reader seriously and as in the Presence of God to consider whether the Testimonies and Sayings which shall be presented unto Him in the remaining part of this Chapter out of the Writings of Calvin and some other principal men that are generally looked upon as Followers of His Doctrine and consequently as Adversaries to the Great Doctrine of Universal Redemption maintained in this Discourse whether I say these Testimonies and Sayings do not evince above and beyond all contradiction that these men were not so through uniform setled or consistent with themselves in their Judgments about the Doctrine of Redemption as men had need be whose Authority Judgments are commonly taken for the Standard of other Mens Faith and judged little less then equal to the Foundations of the Prophets and Apostles themselves in matters of Religion Certain I am that the frequent and notorious inconsistencies that occur in their Writings about the Great Article of the Christian Faith so much argued and debated in our present Discourse have ministred an unhappy advantage to some of our Adversaries of the Synagogue of Rome to elevate and expose to contempt the Credit Worth Learning Authority of the Principal Supporters and Defenders of the Protestant Religion r Vid. Johan Paul Windeck Controvers de Mâ—rtis Christi efficacia p. 47 48 49 c. p. 25â— 262 267 c. I speak not these things nor shall I speak any thing God willing at any time to the undervaluing of the Learning Parts labor
Death which proceeded from him swallowed up by the Life of Christ if still it reignes and magnifies it selfe over and against far greater numbers of Men then the Life it self of Christ preserves or delivers from it Upon Verse 18. he Presenteth his thoughts in these words He Paul makes Grace COMMON UNTO ALL MEN because it is exposed unto or laid within the reach of All Men not because it is in the reality of it extended unto all Men i. e. not because it is accepted or received by all Men as the words following plainely shew For saith he though CHRIST SVFFERED FOR THE SINNES OF THE WHOLE WORLD and through the Goodnesse or Bounty of GOD be offered unto all Men yet all Men doe not take or lay hold on Him d Communem omnium gratiam facit quia omnibus exposita est non quod ad omnes extendatur reipsa Nam etsi passus est Christus pro peccatis totius mundi atque omnibus indifferenter Dei benignitate offertur non tamen omnes apprehendunt So that if Calvin would but quit himself like a Man and stand his own ground he would Remonstrate as stoutly as Corvine or Arminius himselfe CHAP. VII The third sort or consort of Scriptures mentioned Cap. 5. Sect. 5. as clearely asserting the Doctrine hitherto Maintained Argued and Managed to the same Point WE shall not need I conceive to insist upon a Particular examination §. 1. of these Scriptures one by one the Method observed by us in handling the two former Partees because they are more apparantly uniform and consenting in their respective importances then they In which respect a cleer and thorough Discussion of any one of them or a diligent Poyseing of the common tendency and import of them all will be sufficient to evince their respective compliances with the cause in hand The Prospect of these Texts is this And him that commeth unto me I will in no wise cast out Joh. 6. 37. HE that believeth in me shall never thirst Verse 35. HE that believeth and is Baptized shall be saved Mar. 16. 16. that WHOSOEVER believeth in him should not perish c. Joh. 3. 16. that through his Name WHOSOEVER believeth in him shall receive remission of sinnes Acts 10 43. Even the righteousnesse of God which is by Faith of Jesus Christ UNTO ALL and UPON ALL who believe for ALL have sinned c. Rom. 3. 22 23. to omit very many others of like tenor and import In all these Scriptures with their fellowes evident it is that Salvation is §. 2. held forth and Promised by God unto all without exception that shall believe yea that it is Offered and Promised unto all Men upon the condition of believing whether they believe or no. So that upon such Declarations of the gracious and good Pleasure of God towards the universality of Men as these the Ministers of the Gospell or any other Men may with truth and ought of duty upon occasion say to every Particular Soul of Man under Heaven If thou believest thou shall be saved even as Paul saith that he preached Christ admonishing EVERY MAN and teaching EVERY MAN in all wisdome that he might present EVERY MAN perfect in Christ Jesus a Colos 1. 28. Yea this Apostle speaking of God Himself saith that he admonisheth all Men every where to repent b Acts 17. 30. Now if the Gospell or God in the Gospell offereth Salvation unto all Men without exception and insureth it accordingly upon their believing certainly he hath it to bestow upon them in case they doe See more of this Cap. 8. Sect. 31. believe otherwise he should offer or Promise that unto them which he hath not for them nor is able to confer upon them though they should believe If he hath Salvation for them or to bestow upon them upon their believing he must have it in Christ because he hath no other treasury or store-house of Salvation but only Christ Neither is there Salvation in any other c. Acts 4. 12. If God hath Salvation in Christ for all Men Christ must needs have Bought and Purchased it for them with his Blood in as much as there is no Salvation no not in Christ Himself without or otherwise then by Remission of sins nor any Remission of sinnes in or by Him without shedding of blood Therefore all those Scriptures wherein God Promiseth and ascertaineth Salvation unto all Men without exception upon their believing are Pregnant with this truth that Christ layd down his Life for the Salvation of all and every Man If it be here replied and said but though God in the Gospell offers Salvation §. 3. unto all Men and Promiseth Salvation unto all Men upon condition of their believing respectively yet knowing certainly before hand that none will believe but only such and such by Name as viz. those for whom there is Salvation Purchased by Christ he may upon a sufficient ground and with security enough Promise Salvation unto all men upon condition they will believe I answer Though God by meanes of the certainty of such his knowledge may without danger of failing in Point of Promise-keeping or of being taken at his word to his dishonour Promise Salvation unto all Men without exception upon the terms specified though it should be supposed that Christ hath not Purchased Salvation for all Men yet upon such a supposition as this he cannot either with honour otherwise or with truth make any such Offer or Promise Not with honour because for a Man that is generally and certainly known to be worth but only one thousand Pounds in estate to offer or Promise an hundered thousand Pounds to any Man that shall be willing to serve him or to doe such or such a courtesie for him though he knew certainly that no Man would accept his offer in either of these kinds yet would such an Offer or Promise be matter of disparagement to him in the sight of wise and understanding Men yea render them little other then ridiculous In like manner it being supposed by our Antagonists in the cause now under Plea that God hath declared it unto all the World in his Gospell that Christ hath died but for a few Men in comparison and consequently that himself hath Salvation only for a few in case he should Promise Salvation unto all Men without exception upon what account service or condition soever must needs turne to dishonour in the highest unto him and represent him unto his Creature extremely unlike to himselfe Suppose the Devill had certainly known as very possibly he might that the Lord Christ would not have fallen down and worshipped him upon any terms or conditions whatsoever would this have excused him from vanity in Promising him all the Kingdomes of the World upon such a condition when as all the world knew that not one of these Kingdomes were at his disposall Again 2. neither can God nor any Minister of the Gospell say with
implacable that doe not forgive their Brethren although they have been diversly and grievously injured by them In these words they clearly suspend the Gracious Act of God in Remission of Sins in respect of the ultimate and compleat exercise of it upon the Christian deportment and behaviour of Men in forgiving one another their Trespasses How perfectly it stands with the immutability of God the unchangeablenesse of his love the unalterablenesse of his counsells and generally with all his Attributes to Reverse Acts or Grants of favour to re-demand debts once forgiven c. shall be cleer'd in the processe of the Digression following occasioned by the contents of this Chapter CHAP. IX Containing a Digression about the commonly received Doctrine of Perseverance occasioned by severall passages in the preceding Chapter wherein the benefit and comfort of that Doctrine which teacheth a possibility of the Saints declining even to destruction is avouched and cleerly evicted above the other NOtwithstanding the frequently experienced Truth of the common saying §. 1. pessimus Consiliarius Timor Fear is a very bad counsellor yet is it very incident to the natures of Men never to thinke themselves wiser then in their feares nor to be more importunely wedded to any apprehensions then those which they conceive to be sovereigne for the prevention of evill With what height of confidence and unrelentingnesse of judgement did the Jewes please themselves in their opinion of justification by works through an apprehension that they must needs disclaime or reject Moses and the authority of his Law or Writings in case they admitted the Doctrine of Paul concerning Justification by Faith Whereas this Apostle expresly poves and demonstrates unto them that this Doctine of his was so far from reflecting prejudice in the least upon Moses his Law that indeed it did establish it i. e. avouch the Truth and authority of it a Rom. 3. 31. and cap. 4. thoroughout yea I verily believe that a very considerable part of those Doctrines and Tenents which are at this day held by Professors of Christian Religion are not maintained or held by them so much upon any evidence or confidence they have of their Truth upon those positive grounds whether from Scripture or Reason which they comonly plead for them as out of apprehensions and conceits that the contrary Doctrines are of evill consequence and will in one kinde or other doe them harme in case they should give intertainment to them Lactantius reports that one principall thing which intangled the Heathen with Idolatry or worse shiping of Idols was a certaine feare or conceit that possessed them that all their Religion or devotions would be in vaine in case they saw not with their eyes something that they might worship b Verentur geâ—tes ne Religio vana sit si nihil videant quod adorent Tertullian as Austin reports who held the Soul to be corporeall or a body held it upon the account of this feare least if he made not a body of it he should make nothing at all of it a â—enique Tertullianâ— qui cor pâ—â— esse unâ—am credâ— dit non obaliud nisi quod eam incorporeâ—m cogita re non potuit â—dâ—ô timuit ne nihil esset si corpus non esset Aug. de Gen. ad lit l. 12. c. 25. The ancient Jewes Mr. Brightman affirmeth it held it not meet for young Men to read the Book of the Canticles out of a feare they would receive harm by it b In Cantic p. 5. Mercer likewise relates that the Ancient wise Men of this Nation judged it best to restraine the common People from reading the Booke of Ecclesiastes out of a conceit that it both contradicted it selfe and other parts of Scripture likewise c Nec vulgo legendum tradere quòd repugnantia contineret aliis libris contraria Mercer in Pro. 8. 9. Luther it is sufficiently known rejected the Epistle of James out of a conceit that it contradicted the Doctrine of Paul concerning Justification by Faith only And severall others both learned and good Men some the second Epistle of Peter some other pieces only or chiefly upon the like account of fear Concerning the Doctrine which maintaineth a possibility of defection in §. 2. the Saints themselves or true Believers unto destruction though I am not ignorant but that many both Texts of Scripture and arguments otherwise have been levied and are wont to be brought into the field against it yet I verily believe that that which makes Professors generally so impatiently zealous in their opposition to it is not so much any satisfaction they finde either in these Scriptures or arguments for the Proof of that which is contrary unto it as their inconsiderate and tumultuary feares least this Doctrine should bereave them of those inward accommodations of Peace and Comfort which they conceive themselves to be befriended with by the other In this respect being little lesse then necessitated for the securing of some passages in the former Chapter very materiall for the carrying on the maine designe of this Discourse to ingage a little about the Doctrine of Perseverance I conceive it best in my entrance hereupon to remove this stumbling stone out of the way and to demonstrate not only that this Doctrine hath every whit as faire and full a consistency with the Peace and Comfort of the Saints as that contrary to it but that of the two it is of a far better and more healthful complexion to make a Nurse for them When we have cleared the innocency and inoffensivenesse of it in respect of the Peace and Comfort of Men and so shall have reconciled it unto their affections it will be no great mastery I conceive to gaine in their judgements unto it afterwards And 1. I must crave leave the truth and deere interest of the precious Soules §. 3. of Men so commanding me to say and to affirme that the Doctrine of preseverance so much magnified amongst us as it is comonly taught and received is in the nature and proper tendency of it very obstructive yea and destructive unto the true peace and sound comfort of Soules For if we shall diligently inquire after the common and ordinary causes of those doubts and feares so incident to Professors of Religion as also of those extreme burnings and ragings of Conscience wherewith both such persons and others are sometimes most grievously handled and tormented we shall finde them if not universally yet generally and with very few cases of exception to be these with their fellowes negligence and slothfullnesse in watching over their hearts and wayes omission of known duties formality in services unprofitablenesse in their course and callings non-proficiency in Grace and especially the frequent prevailings breakings out of base corruptions vile affections noysome lusts c. Therefore what Doctrine soever is in the Native Frame and Constitution of it apt to lead men into such snares of Death to fill
their consciences with the guilt of such Unchristian misdemeanours as these must needs carry a strong antipathy in it and be full of enmity against the inward Peace and Comforts of their deer soules And what Doctrine lightly can there be of a more apparant and notorious tendency this way then that which promiseth unto Men and that with heigth of assurance under what loosenesse or vile practises soever exemption and freedome from that punishment the feare and dread whereof is the strongest and sharpest bridle which God Himself hath to put into the lips of the unruly flesh in Men to restraine it from sin yea and which the strength and sharpnesse of it notwithstanding the flesh many times despiseth and laughs to scorn and disdains to be reclaimed or held in by it And is not that Doctrin of perseverance comonly taught and believed amongst us of this very calculation tendency and import If it be said yea but they who teach the Doctrine of perseverance teach §. 4. withall yea urge and presse the necessity of the use of such meanes which God hath appointed to inable Men to persevere I answer It is in vaine to perswade or presse Men unto the use of such meanes in any kinde which are in themselves distastfull and unpleasing unto them when they are ascertained and secured before hand that they shall not faile of the end howsoever whether they use such means or no. If it be replied that the Teachers I speak of do not promise perseverance in Faith unto the end but only unto those who shall use the meanes appointed by God for the obtaining of it I answer if this indeed be the tenor of their Doctrine mine and theirs are no more two but one and the same I am as willing and free as the most zealous of them in their way to give that great Pledge of Heaven the Word of the living God unto the Saints to secure them of their standing unto the end upon the use of the meanes which God hath prescribed in order thereunto But I feare this is not the clear and simple tenour of their Doctrine we now speak of they blind it with some such additionall ingredient as this that as God requires the use of the meanes of perseverance at the hand of the Saints and will give it unto none but those who shall use them yet he hath certainly universally and irreversibly decreed that they shall all use them accordingly and that he himselfe will interpose by the power of his spirit that not a Man of them shall miscarry at this point I have but a word to say to this let them produce such a decree as this and it shall be an end of all strief between me and them as to this point immediately But how little there is to evince any such decree in all that they are wont to alledge and argue to that purpose will sufficiently appeare upon the examination whereunto we shall bring it in due time 2. As that Doctrine of perseverance whereof Professors make such a §. 5. treasure is deeply accessary to the greatest part of those feares those wringings and gripings of conscience wherewith their peace is interrupted and their comforts appal'd and shaken so is it exceedingly to be feared that it hath a potent and pernicious influence of causality into those frequent daily and most sad apostasies and declinings from wayes of holinesse unto loosenesse and prophanesse which are found amongst them For when the flesh or that which is corrupt carnall and sensuall in a Man a Principle not only in being but even vigorous more then enough in the greatest and best Believers shall be intoxicated with such a luscious and fulsome conceit as this that it hath goods layd up for the dayes of eternity hath it not the temptation of that foolish man as he is called upon it who upon a conceit that he had goods laid up for many yeares incouraged his Soule unto vanity Soule take thine ease Eate Drink and be Merry a Luke 12. 19 When a man that stands is in any capacity of falling is it not the only way to educe that power or capacity into act and to cause him to fall indeed to perswade him that he is in no possibility of falling Agag being full of this conceit Surely the bitternesse of Death is past b 1 Sam. 15. 32. came as the Text saith unto Samuel delicately When the flesh shall be taught to say Surely the bitternesse of eternall death is past I am out of all danger all possibility of suffering the vengeance of eternall fire is it not a secret and bewitching incouragement unto it to wax wanton against Christ and to feed foule upon the sinful delicacies of this present World Not only the distinct sound but any confused blast of such a trumpet as this is sufficient to prepare the flesh to the battell of sence and sensuality Nor doe they seem to be much acquainted with at least not much to consider the genius of that Principle in men we now speak of I meane the flesh who thinke there is any other meanes so proper or probable to hamper it to break the heart and strength of it as the Iron yoke of the feare and dread of the Worme that never dieth If it be said yea but it cannot be proved that any of those who decline §. 6. from Religious courses unto loosenesse how many soever they be that thus miscarry ever were true believers or if such that they continued in their declinings without an holy recollection of themselves before the end To this I answer 1. Be it supposed which yet will never be proved that all they who fall away from a Profession of Faith and Holinesse without rising againe or returning were never true Believers yet it cannot be denied and it is commonly granted by men of contrary judgement but that many of them were or might be in a very faire probable and hopefull way of obtaining true Faith of being made sound Believers Now that Doctrine whose native and proper tendency is to take men off from the meanes or to turne them aside out of the wayes of Life and Peace or which is the same of sound Believing is every whit as much if not more Anti-evangelicall as that which directly occasioneth such miscariages in those who do truly believe So that there is nothing gotten by that pretense howsoever But 2. If there be any Persons under Heaven who may upon sufficient grounds §. 7. and justifiable by the Word of God he judged true Believers many of those Apostates we speak of were to be judged such All the visible lineaments of a true Faith were in their faces As far as the eye of man is able to pierce they lived godlily righteously and soberly in this present World Doth any true Believer act zealously for his God So did they Is any true Believer fruitfull in good works So were they yea there were found in those
Elsewhere comparing the Lamb offered in the Levitical Sacrifices with Christ the Lamb of God concerning the former He saith that it never took away any one mans sin so much as once whereas the latter taketh away the sin of all the World and that when it was in danger of perishing it presently delivered it from the wrath of God h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Joh. 1. 29. To reserve many other Testimonies offered by this Author in the case in hand to another occasion in case it be offered upon Rom. 4. 25. He hath these words That thou mayst not say how can we being under the guilt of so many and such great sins be justified he sheweth thee Him that hath abolished or cancelled all sins i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Rom. 4. 25. Hom. 9. Athanasius lived somewhat above an hundred years before Augustin and yet was full of the spirit of that Doctrine concerning the Redemption by Christ which we contend for Since saith He the Debt due from All Men was meet to be payd for All Men ought to have dyed for this cause chiefly he came as it were on pilgrimage to us and after the demonstration of his Godhead by His Works it remained that he should offer up a Sacrifice FOR ALL delivering up his Temple unto Death for all Men that so he might discharge and free ALL MEN from that old Transgression k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athanas De Incarn Verbi Elsewhere With the Blood of his Passion or Mactation he simply redeemed all Men l Mactatus non interiit sed sanguine suae mactationis omnes simpliciter redemit Athan. in Passionem Salvatoris In another place There was need of Death and it was requisite that Death should be endured for all that what was due from all might be satisfied Wherefore the Word for that it could not dye for it was immortal assumed to it self a Body capable of dying that he might offer that as his own FOR ALL MEN and that suffering FOR ALL by means of his coming thereunto He might destroy him that had the Power of Death that is the Devil m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. De Incarnat Verbi Dei c. In another Tractate the same Author thus It became the Lord being desirous to make a Renovation to make new the first Adam that his Sin being dissolved he might take away Sin on all hands FROM THE UNIVERSE OF MANKINDE n Oportâ—bat enim Dominum renovare cupientem primum Adam renovare ut soluto illius peccato peccatum undique tolleret ab universo hominum genere Athan. in Passionem Domini Segment t. 2. p. 626. Edit Paris In another thus For the coming or presence of the Saviour in the Flesh was the Solution of Death and the Safety or Salvation of every Creature o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem In Epist ad Adelphium contra Arianos If the Reader desires to know more of the minde of this Author touching the Point in question He may please to peruse his learned Tract entituled De Incarnatione Verbi Dei wherein He hath frequent occasion to declare his Judgment therein Hilarius another Orthodox Father who lived not long after the former writeth upon Matthew to this effect He Christ admonished them to learn what this meaneth I will have Mercy and not Sacrifice viz. that the Law bound up or consisting onely in the observation of Sacrifices could afford no help unto Men but that Safety or Salvation was reserved FOR ALL MEN WHATSOEVER in the Indulgence of Mercy And presently after speaking of Christ He came unto or for ALL MEN how then doth he say that he came not to or for the Righteous p Admonuit vt scirent quid esset miserecordiam volo non Sacrificium Legem scilicet Sacrificiorum observatione devinctam opem ferre non posse sed salutem universis in miserecordiae indulgentiâ reservari Omnibus venerat quomodo ergo non se justis venisse dicat c. Hilar. in Mat. can 9. His Answer is that there were none such but all were Sinners Elsewhere He discourseth thus The Son of God was born of a Virgin for the sake of Mankinde and the Holy Ghost himself assisting Him in this operation and overshadowing with His Power being the Power of God He planted the beginnings of a Body for Himself that being made Man of a Virgin He might receive that Nature of Flesh in or upon Himself and that by the fellowship of this Conjunction the whole Body of Mankinde might be sanctified that as ALL MEN WERE HID or built IN HIM by means of His willingness to assume a Body so again He might be related unto ALL MEN or carryed back into all Men by that which was invisible in Him q Humani enim generis causâ Dei filius natus ex Virgine est Spiritu Sancto ipso sibi in hac operatione famulante suâ videlicet Dei inumbrante virtute corporis sibi initia consevit exordia carnis instituit vt homo factus ex Virgine naturam in se carnis acciperet perque cujus admixtionis societatem sanctificatum in eo universi generis humani corpus existeret vt quemadmodum omnes in se per id quòd corporeum esse voluit conderentur ita rursum in omnes ipse per quod ejus est invisible referretur Hilar. de Trinit l. 2. meaning His Divine Nature Once more For He did this once offering Himself a Sacrifice unto God being to redeem or recover the WHOLE SALVATION OF MANKINDE by the Oblation of this holy and perfect Sacrifice r Hoc enim fâ—cit semel scipsum offerens hostiam Deo omnem humani generis salutem oblatione sanctae hujus perfectae hostiae redempturus Idem in Psal 53. Lastly because this Testimony being somewhat more emphatical then its fellows would not be omitted For He took the flesh of sin that in the assumption of our flesh He might forgive sins being made a Partaker hereof by assumption not by sinning by His Death blotting out the sentence of Death that BY A NEVV CREATION OF MANKINDE He might ABOLISH THE CONSTITVTION OF THE FORMER DECREE suffering Himself to be crucified that by the curse of the Cross He might strike through dissolve or make voyd all the curses of that terrene or earthly Damnation s Carnem enim peccati recepit vt in assumptione carnis nostrae delicta donaret dum ejus fit particeps assumptione non crimine delens per Mortem sententiam Mortis ut novâ in se generis nostri creatione constitutionem Dec eti anterâ—oris aboleret crucifigi se permittens vt maledicto crucis obliterata terrenae Damnationis maledicta configeret omnia Idem de Trinit cap. 1. Whether He calleth that Damnation whereunto Men became subject by Adams Transgression Earthly because He judged the extent of the penalty of
it to consist onely in the dissolution of the Body by Death as if the Punishment of Hell fire came in upon the account of the Gospel in case it should be rejected which is the Judgment of some amongst us I shall not dispute nor undertake to determine but pass on to hear the sence of other learned orthodox and pious Fathers much about the same time with the former Cyril of Jerusalem much about the same times delivereth His Sence about the Redemption of Christ thus The Crown of the Cross is this it led by a light those that were blinde through ignorance it set at liberty those that were detained under sin and REDEEMED THE WHOLE WORLD OF MEN. And wonder not that the WHOLE WORLD should be redeemed since He was not a bare man but the onely begotten Son of God that dyed for it t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hierosolym Catech. 13. And again Knowest thou why or for what end the Kinde Lord did not decline Death It was that the whole World might not be destroyed through sin u Scisnè quamobrem non fugit mortem benignus Dominus Vt ne totus peccatis perderetur Mundus Ibid. i. e. as appears from the former sentence and the scope of the place that the whole World might be saved by Him In another place the same Author saith Heaven and Earth are full of His Glory the ends of the World are full of His Goodness full of His Praise the WHOLE NATVRE OF MAN is full of His Condescention c. A little after speaking of Christ He saith He that is the Offerer is the same that is offered up FOR THE WORLD And not long after Let Adam rejoyce saying unto Christ by Simeon Lord now lâ—ttest thou thy servant depart in peace according to thy Word Now dest thou dismiss or loose me from eternal bands now dost thou deliver me from corruption now dischargest thou my sorrow x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Hierosolym De Propheta Simeone c. Paulò post de Christo loquens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et posteà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evident it is that in this last Testimony He bringeth in Adam speaking not onely nor so much in His own Name personally considered but in the Name of His whole Posterity also Eusebius another Author of note about these times attesteth the same Doctrine by affirming that the Saints of old by the Teachings of the Divine Spirit came to learn long before that there was a certain Venerable and Great Sacrifice that should be highly accepted with God which should in time come unto Men and which would be the EXPIATION OF THE WHOLE WORLD And a little after This was the Christ of God concerning whom it was said of old that He should come unto men and should be slain after the manner of a beast or sheep FOR ALL MANKIND And again not long after According to the Testimonies of the Prophets there was found that Great and greatly to be esteemed Price for the redeeming both Jews and Grecians I mean that Expiation or Attonement FOR THE WHOLE WORLD that Sacrifice for the Souls OF ALL MEN that Offering for EVERY SPOT AND FOR EVERY SIN that Lamb of God y Qui venerabilem quandam Deoque acceptaÌ„ mâ—gnam hostiam venturam olim ad homines Divino indicante Spiritu tantò anté didicerant quae totius Mundi expiatio existeret c. Euseb De Demonstrat Evangel lib. 1. c. 10. Et mâ—x Hic autem fuit Christus Dei is de quo antiquitus à primis usque temporibus dictum est quòd ad homines esset venturus atque instar pecudis pro toto genere humano interficiendus Et mox Quando secundum Testimonia Prophetarum inventum est magnum magnique estimandum pro redimendis Judaeis pariter Graecis pretium illud videlicet pro toto Mundo Piaculum illud pro anima cunctorum hominum Sacrificium illa pro omni maculâ peccato purissima hostia ille vtique Agnus Dei c. c. Elsewhere He saith speaking of Christ that He took care for the Salvation OF ALL MEN THAT HAD BEEN BORN FROM THE BEGINNING OF THE WORLD and to destroy Him by His Death who had the Power of Death the Devil z Quandoquidem omnium quicunque à condito aevo fuissent salutem ipse curabat nec non vt suâ Morte deleret eum qui imperium Mortis habebat c. Euseb De Demonstrat Evang. l. 4. c. 12. This Author abounds with Sayings of like import Arnâ—bius another Christian Writer about the same times of good account bringeth in the Heathen arguing and demanding of Christians thus If the Saviour of Mankinde be come as you Christians affirm why doth He not by the same bounty deliver all Men He doth not deliver all alike who calleth all alike He doth not keep back or reject any person from His soveraign Grace or indulgence who affords the same power unto high lâ—w servants women children of coming unto Him To this this Author answereth The Fountain of Life is open FOR ALL MEN nor is any man denyed the right or power of drinking nor driven away from it If your pride or disdain be such that you reject the benefit of the Gift offered nay if your wisdom be so great as to call those things which are offered by Christ pastime and toys how doth He offend who inviteth you notwithstanding who hath onely this to do viz. to expose the fruit or blessing of his bounty to the arbitrement or free choyce of that right or power of chusing which is givâ—â— you a Si generis humani inquitis conservator advenit Cur omninò non omnes aequali munificentia liberat Non aequaliter liberat qui aequaliter omnes vocat haud ab indulgentiâ Principali quenquam repellit aut respuit qui sublimibus infimis servis faeminis pueris uniformiter potestatem veniendi ad sâ— facit Patet inquit omnibus Fo rs vitae neque ab jure potandi quisquam prohibetur aut pellitur Si tibi fastidium tantum est vt oblati respuâ—s beneficium Muneris quin imò si sapientiâ tantum praevales vt ea quae offâ—râ—ntur à Christo ludum atqueâ—nâ—ptiaâ— nomines quid invitans peccat cujus solae sunt hae partes vt sub tui juris arbitrio fructum suae benignitatis exponat Arnob. lib. 2. contra gentes Didâ—mus another Author of note in this Century and who was Jeroms §. 4. Tutor in his third Book concerning the Hoâ—y Ghost writeth to this purpose Wherefore the Father even for their Salvation â—â—t sparing His own Son delivered Him up unto Death that by the Death of His Son He being destroyed who had the Power of Death that is the Devil He might REDEEM ALL THOSE that were held in the bands of captivity by Him Not long after speaking of the Jews They saith He rising
debt of any other by dying whereas amongst the Sons of Men our Lord Jesus alone was found in whom all Men â—ere crucified all Men dyed all Men were buried yea and all Men rose again g Singulares quippe in singulis mortes fuerunt nec alterius quisquam debitum sâ—o funere sâ—lvit cum inter filios hominuÌ„ solus Dominus nostor Iesus extiterit in quo omnes crucifixi omnes mortui omnes sepulti omnes etiam sint suscitati Leo. Serm. 12. de Passione Domini Elsewhere thus That general and deadly Hand-writing of our being sold under sin and death was cancelled and made voyd and the bargain of our captivity passed into a right of Redemption h Evacuatum igitur est illud generale venditionis nostrae lethale chirographum pactum captivitatis in jus transiit Redemptionis Idem Serm. 10. de Passione Domini Once more That He Christ might repair the life of ALL MEN He took on Him the cause of all Men and that which He of all Men was not bound to do He made voyd the force of the old hand writing by making payment of the debt due thereby FOR ALL MEN i Vt autem repararet omnium vitam recepit omniuÌ„ causam vim veteris chirographi quod solus inter omnes non debuit pro omnibus solvendo vacuavit Idem Epist 72. Fulgentius about the year 500 succeeded His Predecessors in the inheritance of their Judgment concerning the Universality of Redemption by Christ. As the Devil saith He smote or wounded whole man by deceiving him so God by assuming whole man saved him that so one and the same might be acknowledged both the Maker and REDEEMER OF THE WHOLE CREATVRE or Creation who was able both to make that which was not and to REPAIR or restore THAT WHICH WAS FALLEN k Sicut totum hominâ— Diabolus decipiendo percussit ita Deus totum suscipiendo salvavit vt agnosceretur idem creaturae totius Conditor Redemptor qui potuit quod non erat facere quod dilapsum est reparare Fulgent ad Thrasimund l. 1. c. 14. Primasius who lived somewhat more then an hundred years after Augustin §. 11. helped to keep the Doctrine we plead alive in the World As Christ saith He suffered reproach from his own he means the Jews whom He CAME TO REDEEM when they said unto Him Thou hast a Devil and offered Him all other indignities even to his Passion it self l Sicut enim Christus improperiuÌ„ sustinuit à suis quos vâ—nerat reâ—mere quadâ— ei dixerant Damonium haâ—es catera maâ—â— ei intulerâ—nt usque ad Passionem c. Primas ad Heb. c. 11. so did Moses likewise c. If Christ came to redeem those who charged Him with having a Devil with casting out Devils through Beel-zebub and who maliciously prosecuted Him with all manner of injuries and evil entreaties and this unto death doubtless He came not to redeem the Elect onely or such who in conclusion repent beleeve and are saved for some of these and particularly those that said He had an unclean spirit were charged by Him with that sin which He saith shall not be forgiven neither in this World nor in the World to come Matt. 12. 32. compared with Mark 3. 28 29 30. The same Author elsewhere saith that Christ as much as lay in Him DYED FOR ALL MEN how ever his Death profiteth none but onely those who are willing to beleeve in him m Ita Christus quantum in se fuit pro omnibus mortuus est quanquam non profit ejus Passio nisi soluÌ„modo iis qui in eum credere volunt Idem ad Heb. c. 2. And yet again The Father Son and Holy Ghost is or are the God of all Men and therefore desireth that ALL THAT HE HATH MADE SHOVLD BE SAVED A little after The Blood of Christ hath verily been shed FOR ALL MEN benefiteth them that beleeve n Pater Filius Spiritus Sanctus omniuÌ„ hominum Deus est ideo cupit omnes salvari quos fecit Et paulò post pro omnibus quidem effusus est sanguis Christi sed credâ—ntibus prodest c. Idem in 1. ad Tim. c 2. c. Gregory sirnamed the Great about the year 570 counted it neither Heresie nor Error to teach the same Doctrine The Father then saith he being just and punishing him who was just meaning Christ disposeth all things justly because upon this account HE JVSTIFYETH ALL or all things because he condemneth him for Sinners who was without sin o Pater ergo cum justus sit justuÌ„ puniens omnia justé disponit quia per hoc cuncta justificat quòd eum qui sine peccato est pro peccatoribus damnat c. Greg. Mag. Moral l. 3. c. 11. Elsewhere he termeth Christ THE REDEEMER OF MANKINDE p Redemptor quippe humani generis Mediator Dei hominis per carnem factus c. Idem Moral lib. 9. c. 21. vid. lib. 33. c. 10. and in another place expresly saith that Christ REDEEMED ALL MEN by his Cross but yet that it remaineth that he that endevors to be redeemed i. e. to enjoy the Redemption purchased for him by Christ and to reign with God be crucified q Remansit quidem quia non omnia nostra Christus explevit Per crucem suam quidem omnes redimit sed remansit vt qui redimi regnare cum Deo nititur crucifigatur Idem in 1. Reg. cap. 9. 24. Bede somewhat above an hundred years after Gregory propagated the same Doctrine in the World for Truth Joseph saith he in the Egyptian language signifieth Saviour of the World This is manifest in Christ since under the figure of Joseph He is declared to be the SAVIOUR not of the one onely Land of Egypt but also of the WHOLE WORLD And soon after But in our Joseph meaning Christ the WHOLE WORLD deserved to receive increase r Vocaturque Joseph linguâ Egyptiacâ Salvator Mundi Manifestum est de Christo quando sub figurâ Joseph Salvator ostenditur non tantum unius terrae Egypti sed totius Mundi Bed in Gen. c. 41. Et mox In nostro verò Joseph augmentum habere Mundus omnis meruit Theophylact who lived more then two hundred of years after him viz. about the year 930 as some of our best Chronologers calculate the time of his mortality is a sufficient witness that the same Doctrine was alive in the Church in his time He verily saith he speaking of Christ dyed FOR ALL MEN and canst not thou endure to pray for them s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in 1 Tim. c. 2. 6. Elsewhere we have words to this effect from his Pen As by the offence or fall of one the curse came upon all Men that which before he called judgment or condemnation he now calleth an offence that is the sin of