the minde of the interpretation held forth then learned Musculus By the World saith he speaking of the Scripture in hand he understands the Universe of Man-kinde so that here his love of the World and his love of Men is the same And elsewhere thus After the same manner it is in this Redemption of Mankinde whereof we speak That Reprobates and desperately wicked Men partake not of it IS NOT THROVGH ANY DEFECT OF THE GRACE OF GOD nor is it meete that for the Sons of Perdition sake it should lose the glory and title of an UNIVERSALL REDEMPTION since IT IS PREPARED or procured FOR ALL and all are called to it a Sic Deus dilexit mundum c. Per munduÌ„ enim intelligit Vniversum genus humanum ut hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sit quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musc Loc. De philanthropiâ Dei Ad eum modum habet Redemptio ista generis humani de quâ loquimur quòd illam homines reprobi ac deplorate impii non accipiant neque defectu fit gratiae Dei neque justum est ut illa propter filios perditionis gloriam ac titulum Vniversalis Redemptionis amittat cuÌ„ sit parata cunctis omnes ad illam vocentur Idem Loc. De Redempt Gen. humani Nor were there Men wanting in the Synod of Dort it self who though Ante-Remonstrants by profession yet frequently by expression did plainely close with that Doctrine which they would be thought to oppose concerning the particular in hand Our English Divines lay down this Thesis GOD out of compassion to Man-kinde being fallen sent His Sonne who gave himself a price of Redemption for the sinnes of the WHOLE WORLD In the explication of this Thesis they say That price which was paid for all and which shall certainly benefit all that believe yet shall not benefit all Men c. And presently after So then Christ died for all Men that all and EVERY ONE by the mediation of Faith may through the vertue of this ransome obtaine remission of sinnes and eternall life b Deus lapsi generis humani miseratus misit filium suum qui seipsum dedit pretium Redemptionis pro peccatiâ— totius Mundi Et posteà Illud precium quod solutum est pro omnibus quod omnibus credentibus certò proficiet ad vitaÌ„ aeternam non proficit tamen omnibus c. Paulò post Sic ergo Christus pro omnibus mortuus est ut omnes singuli mediante fide possint virtute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus remissionem peccatorum vitam aeternam consequi Syn. Dord Sentent Theol. Mag. Brit. de Artic. 2. Thes 3. Evident it is that these Men by Gods love to the world understand his love of compassion to all Man kinde in as much as nor a part or some but the whole and all particulars of Mankinde were fallen Besides saying that all and every one may through the mediation of Faith obtaine forgivenesse of sinnes and eternall life through the vertue of Christs ransome they cleerly imply that Remission of sinnes and Salvation are purchased by Christ for all and every Man upon the same terms after the same manner and with the same intention on Gods Part in as much as he intends the donation of remission of sinnes unto no Man notwithstanding the vertue of the ransome of Christ but through the mediation of Faith and through this mediation he intends yea and promiseth it unto all Men without exception yea so say our Countrymen that all and every one may through the said mediation obtaine it Nor were these Men altogether without company in that Synod in such expressions Immediately after the Suffrage and Sentence of the Ministers of Geneva upon the second Article I finde one I suppose of those who were sent from Geneva delivering himself thus There is a certaine common love of GOD towards all Men wherewith he loved all Man-kinde being fallen and seriously willeth or desireth the Salvation of all Afterwards speaking of the condemnation of unbelievers Such an event as this saith he is not of it self intended by GOD but accidentally followes through the default of Men. Yet again if this Redemption be not supposed as a common benefit bestowed upon all Men that indifferent and promiscuous preaching of the Gospel which was committed to the Apostles to be performed in all Nations will have no true foundation c Est communis quaedam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ dilexit totuÌ„ genus humanuÌ„ lapsuÌ„ serio omniuÌ„ salutâ—m voluit Et paulò pòst loquens de damnatione increduloruÌ„ Hic auteÌ„ eventus per se non intenditur à Deo sed per accidens hominis culpâ sequitur Et posteà Si haec redemptio tanquaÌ„ commune beneficiuÌ„ omnibus hominibus impensuÌ„ non supponatur indifferens promiscua praedicatio Evangelii Apostolis commissa apud omnes gentes obcunda nulluÌ„ veruÌ„ fundamentum habebit Doubtlesse that which is bestowed upon all Men by God was by him intended for all Men in the purchase or procurement of it and this out of love to all those on whom it is bestowed and for whom it was purchased It were easie to multiply quotations of like import with these from many convened in that Synod who are supposed to have condemned that Doctrine which holds forth Universall Redemption by Christ for an error But the certaine truth is that if this was their intention or attempt the truth was at many turns too hard for them and prevented them and gain'd many a testimony from her Adversaries For the Fathers they who shall please to peruse and ponder the Commentaries §. 26. or Exposition of Austin the chiefe of the Latine Fathers and of Chrysostome the chief of the Greeke upon the place will easily perceive that their sence of the word VVorld was the same with that which hath been avouched Is not Christ life saith the former and yet Christ died but death died in the death of Christ because life being dead flew death the fulnesse of life devoured death death was swallowed up in the Body of Christ a Nonne vita Christus tamen mortuus est Christus sed in morte Christi mors mortua est quia vita mortua occidit mortem plenitudo vitae deglutivit mortem absorpta est mors in Christi corpore In all these Passages evident it is that the Father speakes of that Death which had equally seized upon all Men or whereunto all Men without exception of any where alike obnoxious Therefore affirming this death to be dead by the Death of Christ to be devoured by the fulnesse of Life c. He supposeth it equally dead devoured removed or taken away in respect of all Men. A while after having rehearsed these words For GOD sent not His Sonne to judge the VVorld but that the VVorld should be saved by Him he infers thus Therefore as much as
no wayes convenient for God as neither consisting with His Wisdom or Holinesse to take those into part and fellowship with Himself in His own Blessednesse and Glory who should hate Him and be full of enmity and hard thoughts against Him and would not admit of terms of a Reconciliation with Him 2. To effect this Reconciliation and to bring Men over unto Him in love who generally through a consciousnesse of guilt contracted by their evill workes and because of that contrariety between His holy Lawes and their lusts and vile dispositions hated Him it was necessary that He should take a course and have a meanes suiteable and proper and which every wayes became a God of infinite Wisdom Now this course or means the Apostle here expresseth to be the non-imputation of their sins unto them i. e. The tender Offer or Promise of the forgivenesse of all their sins upon their Reconcilement God by the Proposall and tender of such an incomparable Grace Favour and Blessing as this unto Men upon such sweet and gracious terms makes account to Reconcile the World unto Himself to bring off His Creature Man from their hatred and hard thoughts to a love and honourable esteeme of Him 3. And lastly to put Himself into a way or capacity of making so rich and glorious a Proposall as this of forgivenesse of sins unto the World He put Himself as it were into His Christ or as our Apostles expression is he was in Christ meaning that that which God did or intended to doe by His being in Christ as Mediator was immediately and in reference unto a further end that by meanes of His Death he might offer free Pardon and Forgivenesse of sins unto the World mediately and as more Principally intended that He might by meanes of this offer Reconcile the World unto Himself i. e. Prevaile with Men to repent of their sins and turne in faith and love unto Him Evident it is from the very letter of the Context that the Apostles intent in this Scripture was only to expresse and declare the tenor or Purport of the Gospell or as He calls it of that Word of Reconciliation the Ministry whereof He saith in the end of the Verse was committed unto Him Doe but reade in the former Verse to this and you will cleerly see it And all things are of GOD who hath Reconciled us to Himself by Jesus Christ and hath given unto us the Ministry of the Reconciliation To wit that GOD was in Christ Reconciling c. As if He should say He hath given unto us the Ministry of that Reconciliation the tenor substance or purport whereof is this viz. or to wit that GOD was in Christ Reconciling c. So that here is nothing at all affirmed or intended to be spoken concerning men actually or effectually Reconciled or brought home unto God or what their Priviledges are in one kinde or other but only to shew how or by what meanes God hath projected or contrived the Reconciling of Men to Himself which is expressed to â—e as hath been said by the message or Doctrine of forgivenesse of sins sent and Preached unto them by Christ. Nor are the best and most confessedly-Orthodox of our Reformed Divines §. 32. Dissenters from the interpretation given of the Scripture in hand especially as concerning the sence and import of the word World GOD saith Mâ—sâ—ulus upon the place inhabitâ—ng his Sonne Christ and directing him in all things Reconciled unto Himself not us only but even THE WORLD i. e. ALL MAN-KINDE which was is or shall be from the beginning of THE WORLD to the end thereof by giving his Sonne unto Death for all Men. And soone after It is most true which the Apostle saith that GOD Reconciled the World unto Himself in Christ not imputing their sinnes unto them as concerning the worke it selfe of Reconciliation being PREPARED or made ready FOR ALL MAN-KINDE and sufficient for them a Deus Christum filium suum inhabitans in omnibus dirigâ—ns non nos modò sed munduÌ„ i. e. omne genus humanum quod inde ab initio ad finem usque mundi fuit est erit sibi Reconciliavit dum filium in mortem pro omnibus dedit Verum est omninò quod dicit Apostolus Mundum sibi in Christo Deus Reconciliavit non imputans eis peccata ipsorum quantum attinet ipsum Reconciliationis opus toti generi humano Reconciliando paratum ac sufficiens Calvin also though not altogether so expresly as the former yet with cleernesse enough secondeth the same interpretation writing on the place thus But the fuller and richer sence â—s that GOD was in Christ and then that he Reconciled the World unto Himself And a little after To what purpose then did GOD appeare in Christ unto Men for Reconciliation that they who were strangers might be adopted for Sons a Sed plenior est sensus et uberior quòd Deus in Christo erat deinde quòd ejus intercessione Reconciliabat sibi mundum Quorsùm ergo apparuit Deus hominibus in Christo in Reconciliationem ut sublatis inimicitiis qui alieni erant adoptentur in filios If this were the end of that Reconciliation for which God appeared in Christ unto Men that they who were strangers might he adopted for Sons it must needs follow that the end which God Propounded unto Himself in this Reconciliation was the adoption of all Men without exception in as much as all Men were strangers unto Him Among the ancients Chrysostome expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World in the Text in hand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the inhabited parts of the World or the persons of Men wheresoever inhabiting in all the World in which sence it is used Acts 17. 31. and in very many places besides in the Scriptures A third Text of that squadron of Scriptures yet in hand and the last §. 33. of this Character that we shall insist upon is that mentioned from 1 Joh. 2. 2. And he is the propitiation for our sinnes and not for ours only but also for the sinnes of the whole World Some to keep the light of that Truth which we have now under assertion from shining out of this Scripture in their eyes and in the eyes of others have essayed amongst them a threefold depravation of the sence and import of these words the whole World By the whole World say some John meanes the Elect living in all parts of the World Others Men of all sorts and conditions others Jewes and Gentiles Some to avoid the like danger I meane of being convinc'd of the Truth and suspecting as they have cause enough the security of those interpretations take sanctuary under the wing of this distinction Christ say they is a propitiation for the sinnes of the whole World i. e. of all Men in the World in point of sufficiency but
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
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
Wrath conceived against it in Heaven a Venit ergo Christus Dominus in MunduÌ„ à patre missus Et cur missus Vt damna Naturae resarciret VideÌ„s siquideÌ„ Dominus miseraÌ„ perditaÌ„ infirmitatis nostrae conditionem innatâ fragilitate ad vitia procliveÌ„ sic dilexit MunduÌ„ vt FiliuÌ„ suuÌ„ unigenituÌ„ ultrò imperaret qui fragilitati succurreret Mortem in Salutem verteret in coelo iram pacificaret c. Foxus in Apoc. c. 14. p. 538. c. The condition of the Elect or of Beleevers was not miserable or lost or how ever not the condition of these onely Therefore this Author in saying that the Lord so loved the World that He voluntarily bestowed c. could not by the World mean such only Elect or Beleevers but the generality of Mankinde the condition of all which was equally lost and miserable and who are frequently signified and expressed by the word World Lavater preaching with his Pen upon the Prophet Ezekiel teacheh the §. 25. Doctrine asserted by us in words to this effect Some say I could willingly dye but that the greatness of my sins maketh me afraid of Death The Mindes or Consciences of these men are to be raised with this Consolation that we know that God hath layd our sins upon Christ so that He hath made satisfaction upon the Cross for us all b Nonnulli dicant equidem optareÌ„ mori sed magnitudo peccatorum meorum facit vt Mortem refugiam Erigendi sunt animi hâc consolatione quòd scimus Deum peccata nostrae Christo imposuisse vt pro nobis omnibus in cruce satisfaceret Lavater in Ezek. Homil. 18. To a Person troubled or dismayed with the fear of Death through the greatness of his sins it is a very faint Consolation to understand or consider that God hath layd the sins of some few men upon Christ or that He hath made satisfaction for the Elect or for those that beleeve one main ground of his trouble or fear being whether he be of the number either of the one or the other Therefore doubtless the Authors Sence in the Passage was that Christ hath made satisfaction upon the Cross for all Men without exception Chamier as solemnly engaged an Adversary against the Opinion of General Redemption as any yet so far be friendeth the Truth at unawares as to say that the Righteousness of Christ is common for the saving of ALL MEN unto Eternal Life c Eadem ratio est Iusticiae Christi quae communis est omnibus servandis in vitam aeternam Chamier Panstrat t. 3. lib. 21. cap. 21. Sect. 3. pag. 914. Mr Perkins is known to have been very deeply also baptized into the same spirit of opposition to us in the present Controversie yet I finde these words cited from him for I have not I confess as yet found them in the Tract it self out of which they are cited Every person in the Church by vertue of this Command of God Beleeve the Gospel is bound to beleeve that He is redeemed by Christ as well Reprobates as Elect though in a different consideration d Quisque in Ecclesia mundatâ— Dei Crede Evangelio tenetur creaerâ— se redemptum esse per Christum etiam Reprobos perinde atque Electos sed alia atque alia ratione Electus tenetur credere c. c. These words I so much the rather beleeve are to be found in this Author though as I now said I have not yet met with them here because I finde the same words in effect and not much differing in form in other Writers Partakers of the same Apprehensions with Him in the subject matter in hand For Zanchius expresseth himself to the same Point thus As EVERY ONE is commanded by God to beleeve and this with a proper and singular Faith that Christ dyed for Him and that His sins are expiated by the Death and Blood of Christ that His sins are pardoned for Christs sake that He is justified in or by Christ so He is bound also to be fully perswaded in himself that He was long before as viz. before the Foundation of the World chosen in Christ and predestinated to the participation of these benefits e Ergo vt quisque jubetur credere idque propriâ singulari fide ChristuÌ„ pro se mortuum esse sua peccata Christi Morte ac sanguine expiata fuisse se Patri per ChristuÌ„ reconciliatuÌ„ esse sibi peccata propter ChristuÌ„ esse condonata se in Christo justificatuÌ„ c. ita etiam peculiari fide tenetur persuasuÌ„ habere se ad horuÌ„ beneficioruÌ„ participationeÌ„ longè antè hoc est ante Mundi constitutionem fuisse in Christo electuÌ„ ac praedestinatuÌ„ c. Zanch. de Natarâ Dei lib. 5. cap. 2. qu. 1. thesi 1. c. Such sayings as these from men who professedly stand declared in their Judgments for such a Personal and Particular Redemption which excludeth the far greatest number of men from part or fellowship in it are unto me though no hard Interpreter either of mens words or actions of an Interpretation of no good accord with the Honor of their Authors Bullinger in his Writings frequently riseth up in confirmation of what his fellows somtimes affirm in the behalf of the Doctrine of our present Contest Amongst other Passages of this Interest I read words to this purpose It remains then as undubitable Truth that the Lord Christ is a full Propitiation Satisfaction Offering and Sacrifice for the Sins for the Punishment I say and for the fault or delinquency OF THE WHOLE WORLD f Itaque relinquitur jaÌ„ indubitatum ChristuÌ„ DominuÌ„ plenariaÌ„ esse PropitiationeÌ„ SatisfactioneÌ„ Hâ—stiaÌ„que victimaÌ„ pro pâ—ccatis pro poenâ inquaÌ„ pro culpâ totius Mundi c. Bullinger De Justifie Fidei Ser. 6. J. Jacobus Grynaeus numbereth him amongst his Orthodoxographers i. e. his orthodox and sound Writers who reasoned thus against the Pelagian Heretiques who denyed that Christ dyed for all Men If it were so how could the Apostle say that as in Adam all dye so in Christ ALL shall be made alive yea and saith withall that the Catholique Church utterly detests that Opinion which denyeth that Christ assumed the Nature of Man for all Men and that He dyed for all Men g DominuÌ„ nostruÌ„ Iesum ChristuÌ„ aiuÌ„t humanaÌ„ carnem non pro omnium salute sumpsisse nec pro omnibus mortuuÌ„ esse Hoc omnimodis catholica detestatur Ecclesia Nam si ita esset quomodo Apostolus diceret Sicut in Adam omnes moriuntur ita in Christo omnes vivificabuntur Orthodoxographia part 2. p. 1503. Dr Jo Davenant an eminent Member of the Synod of Dort in stead of an Answer to this Argument of his Adversaries against Justification by the imputed Righteousness of Christ If the Righteousness of Christ which is the general Price of the Redemption of all Men be imputed to us
which now suffer the ignominy and reproach of Arminianism Socinianism Pelagianism c. shall be found to be the Truths of the ever-living God sorrow and shame and confusion of face will be a portion at least of the portion of thâ—se who have crowned them with the honor of such Martyrdom The day will declare it because it shall be revealed as by fire Some pretend that all disputes in matters of Religion wherein the received Doctrines or Tenents generally held in those places where such disputes are commenced are opposed tend to the unsetling and disquieting the minds and consciences of men and minister occasion unto many to abandon all care and thoughts of Religion as containing little in it but matter of uncertainty and doubtfulness of disputation and upon this account very passable as they suppose are professed enemies to such Disputes But to this we briefly answer 1. That it is much better that mens judgments and consciences should be for a time disturbed then that they should always remain setled upon the lees and dregs of any rotten and unsound opinion We lately shewed how perilous Error is to the precious Souls of men God never dealt more graciously by the Earth then when he shook the Heavens by sending the Messiah of the World to turn the state of Religion as it were upside down in the midst of it David acknowledged unto God that it was good for him that he had been afflicted that so he might learn his statutes a Psal 119. 71 And so many I beleeve have and happy were it had more the like cause to say it It is good for us that we were sometimes shaken in our judgments and consciences that we might learn the Truth 2. They who are offended that there should be arguings and disputes to and fro about the things of God and matters of Religion seem to be either discontented that the things and counsels of God should be so spirituall or remote from the common or first apprehensions of men that all men should not at once understand them or else loath that they who are in the gall of any bitterness by being intangled with error should be delivered We read that Paul frequented the Synagogue for the space of three months together disputing and perswading the things concerning the Kingdom of God b Acts 19 8 And afterwards that for two years together he disputed dayly about matters of the same nature and import in the house of one Tyrannus c Ver. 9. 10 3. and lastly Had it not been for disputes in matters of Religion the pillars of Antichrists Throne had not been shaken to this day Vpon occasion of those frequent disputes in Germany aâ—out matters of Religion in Luthers days a Magistrate and Judg of the Popish party said If it comes to matter of dispute our whole mystery will be confounded d Si Disputetur totum nostrum mysterium destruetur Sculpet Annal. Decad. 2. p. 384 And as Wisdom saith All they that hate me love death e Prov. 8. 36 So may sober and through examinations and discussions of the mysteries of our faith say All they that hate us love darkness love error love danger yea and death also As for the allegation of those who pretend all controversies and disputes about matters of Religion to be malignant to the Civil Peace and therefore judg it an high point of State-policy to discharge their Coasts of them as the Gadarens did of Christ it is not worthy an answer in as much as it savours more of Atheism and profaneness then of reason or Christian policy For it is an express Order from Heaven directed unto all Christians to contend and that earnestly for the faith which was once delivered to the Saints f Jude v. 3 Now to restrain the members or subjects of a State from doing that which God upon whom the peace safety and prosperity of all States so entirely depend hath so expresly enjoyned them to do is without all peradventure to consult not the joy or peace but the sorrow trouble ruine of this State Other pretences of a lighter and looser notion it is like there are by which some are made such affectionate and effeminate Proselytes to the opinions rejected in this Treatise that they cannot bear the gentlest or softest ayr that breathes cool upon them But I am already beyond the line of an Epistle and therefore shall not pursue the chasâ— of such enemies any further I crave leave only to add a few words concerning the change of my judgment in the great controversie about the death of Christ with the rest depending hereon by way of answer unto those who labour to represent my present judgment in the said points as little valuable or considerable because it sometimes stood a contrary way Though I know nothing in the allegation subservient in the least degree to the end and purpose therein mentioned but â—ather much against it yet let me say 1. That however sin and an evil conversation are just matter of shame and disparagement unto a man yet Repentance and amendment of life are truly honourable Nor do I know why it should be of any more disparaging an interpretation against any man to reform his Judgment then his life neither of which can be done without a change in either Nor 2. can I resent any such conformity with my never-sufficiently-admired adored Saviour which consists in an increase of wisdom for herein he is reported to have increased in the days of his flesh g Luke 2. 52 any matter of prejudice or disparagement either to my self or any other man Though he indeed was never prevented with error yet was He post enriched with the Truth in many things A man can hardly if possibly grow in Grace and in the knowledge of Jesus Christ our Lord h 2 Pet. 3. 18 without out growing himself in judgment and understanding from time to time without rectifying and making streight many things in his mind and thoughts which were crooked before 3. That chosen vessel Paul never quitted himself like a man never consulted peace and glory to himself untill he built up that Faith which sometimes he had destroyed Nor was his Authority or esteem in the Gospel and in the things of Jesus Christ ever a whit the lighter upon the ballance because he had sometimes been a Pharisee 4. I desire to ask the men that make the change of my judgment a spot of weakness or vileness in it whether themselves were always in the same mind touching all things with themselves at present If so it plainly argues that their thoughts and apprehensions now they are men are but such which are incident unto children And if since their coming to riper yeers they have always stood and are resolved always to stand by their first thoughts and apprehensions in all things it is a sign that their judgments reside more in their wills then their wills in their judgments and
impertinent where all particulars are of one and the same consideration 2. It is no where said that the hand or counsell of God determineth before §. 12. that such or such evil actions shall be done by such or such particular men or that such or such men shall do these and these evill actions but only that such and such things shall be done It is not said that the hand or counsell of God had determined before that Herod Pontius Pilate such and such of the Gentiles and of the Iewes should have their hand in the crucifying of Christ but only that these were gathered together and levied their joynt endeavours to do whatsoever the hand and counsell of God had determined before to be done or come to passe Notwithstanding the determination of God before hand concerning the crucifying of Christ yet were Herod Pontius Pilate and the rest at as much liberty to have declined all manner of compliance with the action as they could have been in case no such pre-determination had passed in the counsell of God For it is not here said that God gathered Herod or Pilate or any of the rest together to act in this businesse but as our former Translation read it that they gathered themselves together Thus Calvin also translateth it Convenerunt â—nim c. i. e. They came or met together c. Nor doth the passive reading of the word were gathered together imply any acting much lesse any compulsive acting on Gods part in uniting or drawing them together about such a work For such actions which proceed from men themselves or from their own wills are frequently in Scripture and may with propriety of speech enough be attributed unto them in terms of a Passive signification But every man saith Iames is tempted when he is DRAVVN AVVAY of his owne lust and ENTICED a Jam. 1 14 So also Paul For of this sort are they which creep into houses and lead captive silly Women LADEN with sins LED AVVAY with diverse lusts b 2 Tim. 3 6. And again For some are already TVRNED ASIDE after Satan c 1 Tim. 5. 15. Besides many others And if God who hath so severely prohibited the shedding of bloud or the taking away of any mans life unjustly should any wayes incline or dispose especially compell men to the Perpetration of such things should he not be divided in or against himselfe and then according to the Processe of our Saviours Argument how should his Kingdom stand d Mat. 12. 26. §. 13. Therefore 3. Some Interpreters as Chrysostome Oecumenius Prosper and others do not refer the Decree spoken of Acts 4. 28. to the sin of those who crucified Christ but to the effects and fruits of his suffering in this kind According to this interpretation the sence of the place will rise thus Herod Pontius Pilate the Gentiles c. met together to do whatsoever the hand and counsell of God had determined before to be done i. e. Whereas God had before determined to redeem and save the World by the delivering up of his Son unto death i. e. By leaving of him to the wills and pleasures and in the hands of such men whom he infallibly fore-knew would put him to death Herod Pontius Pilate c. did now accordingly rise up and though knowing nothing of the determinate counsell of God concerning that which should follow upon their wicked act yet did that in crucifying Christ which effected it Notwithstanding to speak properly the redemption and salvation of the world were not the effects of their act in crucifying Christ but partly of the determinate counsell of God in leaving him in their hands for such a speciall Purpose partly of the obedientiall humility and voluntary subjection of Christ himself to his Fathers Will and Pleasure in that kind So that that which the hand and counsell of God determined was not the act of Herod Pontius Pilate c. in putting him to death but his own Providential act or Premission in leaving him in their hands for such a Purpose God need not determine that before to be done which he knew would be done without any determination of his in that behalf See v. 18. of the second and v. 23. of the third Chapter of the Acts. But 4. And lastly for the true and genuine sence and Purport of the Passage in hand it is to be considered 1. What the maine intent and scope of it is 2. How the Words and Phrases in the Passage may and must be understood in order hereunto For the first evident it is that the young converts or Christians who are said to have uttered these words with one accord intended hereby the magnifying of God together with the strengthening of their own Faith for his most gracious and wonderfull dispensation in and about the death and sufferings of Christ as viz. that in order to the Redemption and Salvation of the World he should so far dispence with the Counsels and Methods of his ordinary Providence in Protecting the innocent and righteous as to expose or leave his holy Child or Son Jesus the most innocent and righteous Person oâ— all others to the rage malice and cruelty of wicked men yea so far as to suffer death it self from them There is no consideration able to reconcile the Providence or Permission of God in leaving a Person of such infinite Worth Holinesse and Greatnesse as the Lord Christ was in the hands of wicked men with Principles of Reason Equity or Prudence and so to render it worthy Faith but only some great and signall designe to be accomplished and effected by it Hence it is that in their mention of what Herod and Pilato the Gentiles and the Iewes had done unto Christ in Crucifying of him they cast and fix their eye upon the hand and determinate counsell of God i. e. Upon the speciall Counsell and Decree of God not to interpose by any Power or Providence of his to prevent or divert the malice and rage either of these or of any other wicked men that should have attempted the same thing from crucifying the Lord of life though so innocent and holy a Person as he was Here is not the least intimation of any counsell or determination by God that any of the Persons here mentioned or any others should have acted in towards or about the death of Christ but only that those things should be done i. e. be permitted or suffered by God to be done as we shall shew further presently which these men met together to effect and Perpetrate Nor was it any wayes necessary that God in order to the salvation of the World by Christ should determine or decree that such and such men by Name should crucifie or put him to death no nor yet that Christ should be actually crucified by any man or men whatsoever for the effecting of this great and blessed designe it was sufficient for God to determine and decree that in case any
righteousnesse were the objects of Gods Love who is frequently in Scripture said to love the righteous a Psal 146. 8. to blesse the righteous b Psal 5. 12. with his favour to compasse the righteous as with a Shield c Ibid. c. Therefore all this while I meane during their innocency and integrity in Adam there was none of them that could possibly be the Objects of Gods hatred or consequently of his Reprobation So that if any of them be reprobated it must be afterwards and in time for upon the said supposition which is manifestly true viz. that they were all the Objects of his Love whilest they were righteous and innocent it could not be from eternity And besides if God loved them personally considered it is impossible that without a change in his affection which is absolutely inconsistent with the Perfect actuality of his Nature and Being he should ever hate them or reprobate them under the same consideration or under any other then as changed personally from righteousnesse unto sin from innocency unto transgression In which case God may be said to hate them though he loved them formerly without the least shadow of a change either in himself or in his affection as was lately proved Fourthly and lastly from that compleat Actuality of the Divine Essence §. 33. which hath been argued and asserted it plainely followes that all Gods Counsells Purposes and Decrees are absolute unchangeable irreversible upon any terms suppositions or conditions whatsoever Any change or possibility of change in any of these supposeth a change or possibility of a change in him either of which are diametrally inconsistent with a compleat Actuality which excludeth all Potentiality and capacity of change in what kinde soever It is true many of the Purposes and Decrees of God have conditions essentially included in them and which are parts of them but taking the whole body or systeme of the Decree they are all absolute irrevocable indispensable It is one of the great Purposes and Decrees of God that if Men believe they shall be saved Here is a condition viz. believing essentially included in the Decree But this condition doth not make the Decree conditionall in reference to execution nor any whit lesse absolute then those Decrees are which have no condition at all framed into them For let the World stand or fall let Men Angels and Devils interpose and oppose their utmost this Decree of God shall stand and be put toties quoties in execution if men believe they shall be saved There is the same reason of all others which are of like tenor and frame And thus from the Perfection of the Divine Nature we have evinced 1. The Simplicity thereof 2. The most Pure and absolute Actuality thereof and from both these in a way of lawfull cleer and evident deduction inferred severall considerations and conclusions for the support and strengthening of our maine building in this Discourse We have only one thing further to argue from the Infinite Perfection of the Nature of God Therefore Thirdly and lastly if God in his Nature and Essence be absolutely §. 34. and infinitely Perfect then can He act nothing Order Decree nothing to the Prejudice or hurt of any Creature whatsoever but only in a way of righteousnesse and equity i. e. upon the consideration of some demerit or sin Preceding For not only to act but to be able to act unrighteously or to intend evill to or against the innocent argues imperfection and that in a very high degree Because as Job reasoneth and demandeth on the one hand who can bring a cleane thing out of an uncleane and concludeth not one * Job 14 4. so may we on the other who can bring an uncleane thing out of that which is Perfectly cleane Surely not one If the Nature of God be infinitely Perfect there can be nothing in it there can nothing proceede from it or be done by it that is unjust nothing unequall nothing hard nothing that any wayes bendeth or inclineth to the hurt or damage of the Creature being yet innocent And if so then can there be no such purpose no such Decree in him as men commonly call Reprobation or an irreversible Decreeing or Ordaining of men much lesse far the greatest part of Men to eternall destruction from eternity no nor yet any such Preterition of men whether we conceive it under the Notion of an act or of a meere Negation which even Lenitate verbi tristiciam rei mitigante Cic. Offic. in the sence of those Men who think to qualifie the harshnesse of the matter with the softnesse of such a terme tendeth every whit as infallibly as unavoydably to the everlasting ruine and misery of the Creature as a Positive Reprobation could do And indeed the exchange of the word Reprobation for a Preterition no more easeth God or vindicates the honour of his Grace Goodnesse Love Bounty towards the Creature then it would the justice or clemency of a Judge to pleade on his behalf that though he sentenceth guiltlesse men unto death yet he takes speciall care that execution shall not be done upon them with hempen but with silken Halters For as not to feede a mans enemy when he is an hungry or when he is thirsty not to give him to drink is interpreted by God to be an avenging of a mans selfe Rom. 12. vers 19. compared with vers 20. in like manner for God to leave Men in such a condition or upon such terms in and under which it is simply unpossible for them to escape the vengeance of eternall fire is constructively and as we use to say neither better nor worse then to Ordaine or Decree him in a Positive way to the suffering of this vengeance But here it is commonly pleaded on Gods behalf and said yea but it is no §. 35. unrighteous thing no unequall or hard thing in God to Reprobate or Predestinate to destruction and that from eternity which or how many of his Creatures he pleaseth without any consideration of sin at all This is his lawfull and just Prerogative as he is the absolute Lord of his Creatures and if he useth it in reference to such or such of them who can say unto him why dost thou so Or however if he be conceived to have looked upon Men as lapsed in Adam and so sinfull when he Passed by so many of them and left them in the hand of eternall ruine without all possibility of an escape is there so much as any appearance of unrighteousnesse or hardnesse in this I Answer 1. As some men importunely officious unto Kings and Princes and desirous to make their faces to shine above their native lustre in the World have attempted to vest such Prerogatives as they call Prerogative in them as a lawfulnesse of Power to impose what taxes they please upon their Subjects to take away any mans estate they have a minde unto to exempt such Malefactors
yet understand not 2. The naturall and plaine inclination of the Context leads to the interpretation §. 38. and sence of the whole World contended for For the Apostle doth not simply say that Christ is the propitiation for the sinnes of the whole World but he saith it by way of an emphaticall antithesis or addition to this saying that He was the propitiation for their sinnes And he is the propitiation for our sinnes and not for ours only but also for the sinnes of the whole World This last Clause but also for the sinnes of the whole World is cleerly added by way of augmentation or further strengthning to the ground of their Faith and comfort Now evident it is that there will be little or nothing found in it tending to any such end as the further enlargement of their comfort or strengthning to their Faith above what the former Clause presented but rather that which will be prejudiciall and insnaring unto both unlesse these words of the whole World be taken in their comprehensive signification I mean for all Men in the World without exception For to say thus unto a Believer or to a Professor of the Faith of Christ who is doubtfull about the grounds of his Faith and but weake in the comfort of i◠which was apparantly the condition of those to whom Iohn Writes this Epistle and in consideration whereof that very Clause we now speak of was added to the former Christ is the propitiation for the sinnes of the Elect or of some few particular Men must needs rather add to their doubtings then their Faith and augment their feares rather then their comforts yea and would take from rather then add to that ground of consolation which He had administred in the former Clause And He is the Propitiation for our sinnes For when I am in suspence and doubtfull in my spirit whether Christ died for me or be a propitiation for my sinnes or no how should it any wayes tend or conduce to my establishment for me to know or consider that Christ died for his Elect or for some particular Men both of Iewes and Gentiles and for some only Hath not such a Doctrine or consideration as this fuell in it to increase the burnings of my feares within me instead of water to quench or allay them Or can I be ever a whit the more strengthened to believe that Christ died for me by believing that He died for some Particular Men or must not my feares in this kinde I meane whether Christ died for me or no needs be the more provoked and enraged within me by considering that Christ died for some few Particular Men only Or doth such an assertion as this that Christ died for some Particular Men though never so substantially proved though never so effectually believed any wayes enable or dispose me to believe that I am one of those Particular Men for whom he died Nay rather must not a rumination or feeding upon such a Notion or conception as that falling in conjunction with the weaknesse and doubtfulnesse of my Faith together with the sence and conscience of my many corruptions and infirmities otherwise of necessity involve and perplex me with so much the more grievous and inextricable fears that I am none of those Particular Men none of those few for whom alone Christ died Therefore any of those restrained interpretations of the whole VVorld which we have opposed do most manifestly oppose the plaine scope and drift of the Holy Ghost which was as hath been proved the strengthening or incouragement of their Faith upon rich and excellent terms whereas the true interpretation of the words and that which we plead hath the fairest and fullest consistance with such an intent which can lightly be imagined For the consideration that Christ by his death became a propitiation or made a full attonement for the sinnes of all Men without exception as it tends to magnifie the unsearchable riches of the Grace of Christ on the one hand and so is proper to strengthen the hand of every Mans Faith so on the other hand it throws down every Mountaine and fills every Valley removes all obstructions takes away all impediments cleers all scruples and so prepares a plain and smooth way for every Man to come unto Christ by believing yea and cuts off all occasion◠of relapses or faintings in Faith afterwards How it comes to passe and how it may well stand with the justice of God that notwithstanding the Death of Christ for the sins of all Men yet all Men are not saved shall be taken into consideration in due Time and Place Concerning the distinction mentioned of Christs dying sufficiently for all §. 39. Men but not efficaciously or intentionally on Gods Part as it was first hammered out by workmen of no great credit with us for spirituall building the Schoolemen I meane so is it built upon a false foundation or supposition as viz. that intentions are attributable unto God upon the same terms See also Cap. 7. Sect. 5. And cap. 8. 33. in every respect wherein they are competible unto Men the contrary whereof hath been undeniably proved Cap. 3. Sect. 7 8. c. where likewise it was particularly argued and made good that God is and very properly may be said to intend whatsoever He vouchsafeth proper and sufficient meanes to effect especially with a command to improve or use them accordingly whether the thing be effected or no. So that to affirme and grant that Christ died sufficiently for all Men and yet deny that he died intentionally for all Men is to speak contradictions and to pull down with the left hand what a Man hath built up with his right Certainly he that levieth and imployeth a proportion of meanes sufficient and proper for the bringing of any thing to passe must needs in one sence or other in one degree or other be supposed to intend the bringing to passe of such a thing Nor is it any dishonour at all unto God nor in the least unworthy of him that he doth not alwayes attaine his ends or things intended by him no more then it is that sin should be committed in the World notwithstanding his opposing it by his Authority Law and Threatnings though in strictnesse and propriety of speech it is most true that God never failes of his intentions or ends if by intentions and ends we meane only such things which are absolutely and positively intended by him But in this sence the actuall salvation of Particular Men under any other consideration then as believers is none of his intentions So God loved the World that he gave his only begotten Sonne not simply or absolutely that the World i. e. every Man no nor yet that any Man should be saved or have everlasting life but that whosoever believeth should have it So that the absolute and positive intentions of God concerning the salvation of Men are no◠concerning the salvation simply of Men or of any
Man as such but of Believers and of such intentions as these he never faileth or suffers disappointment But of this we spake liberally in the third Chapter Besides if Christ died sufficiently for all Men either God intended this §. 40. sufficiency of his Death for or unto all Men or not If not then was the glory or sovereigne worth of this death of his besides the intentions of God God did not intend any such compleatnesse of merit or satisfaction in his death as were in it But this I presume tempteth no Mans thoughts or belief If then God did intend the sufficiency of his Death for or unto all Men why may it not be said that he intended his Death it self accordingly and so that Christ died intentionally on Gods Part for all Men The word sufficiently is no terminus diminuens no terme of diminution Therefore the argument followes roundly if God intended the sufficiency of Christs Death for all Men then he intended his Death it self for all Men and consequently Christ Died not sufficiently only but intentionally also for all Men. And so the distinction vanisheth Thirdly how can he who payeth nothing at all for a Man nor intends to §. 41. pay any thing be notwithstanding said to pay that which is sufficient for him Suppose a Man be in debt and in danger of imprisonment for it can a sufficient payment be said to be made for him whether any thing at all be payed for him or in order to the keeping of him from imprisonment or no when nothing at all is paid for a Man that is a great Debtor but that he remaines as much a Debtor and in as great danger as before can that which is sufficient or enough for him or for his discharge be said to be paied for him unlesse haply it be in a sence very delusory and deriding in which sence doubtlesse Christ did not pay any Ransome for any man Suppose a man should pay a great sum of money only for the redeeming of John and Peter being Captives by which money he might if he had pleased have ransomed me also and a thousand more being in the same condition of captivity with them can this man by reason of the payment of such a sum as this upon the terms specified be said to have payd that which is sufficient to Ransome me Or is that sufficient to Ransome me which was only paid for the Ransome of another Fourthly if there were a sufficiency in the Death of Christ for all Men or §. 42. for the Salvation of all Men and God not intend it for all Men but for a few a number inconsiderable only then will the Death of Christ be found rather matter of dishonour or disparagement unto him than of honour Suppose a Man were possest of a very great estate in Gold Silver and other the good things of this life whereby he is able to relieve the necessities of all his Neighbours round about him who are generally poore and that to such an extremity that without relief from him they must inevitably perish in case this Man should resolve to relieve only two or three of these indigent Persons with this his abundance and rather throw the rest of it into the midst of the Sea then minister unto any more of them though they be many thousands and these every whit as necessitous and as well-deserving as the other would not this great estate in such a case and upon such terms as these be a blot rather and reproach then an honour or matter of repute to this Man and declare him to be of a very unnaturall ignoble and inhumane spirit In like manner if God shall have satisfaction merit and attonement before him abundantly sufficient to save the whole World from perishing everlastingly and shall purpose rather to let it be like water spilt upon the ground which cannot be gathered up then dispose of it towards the Salvation of any more then only a small handfull of Men comparatively leaving innumerable soules to perish irrecoverably and without mercy would not this abundance of merit and satisfaction upon such an account as this be in the eyes of all considering men an obscuring vail over the Mercy Love Goodnesse and Bounty of God and occasion the Creature to judge of him as a God rather envying then desiring the Peace and Welfare of men And if God so deeply abhorred the fact of Onan in spilling the seed upon the ground lest he should give seed unto his deceased Brother that he slew him for it a Gen. 38 9. 10 how dare men present Him so neer unto communion in such a fact as the spilling interverting or non-consigning of the far greater part of the merit of the Death of Christ unto men lest they should be saved would render Him Fifthly if Christ died sufficiently for all men and not intentionally as viz. §. 43. not for Reprobates so called then he died as much for the Devils themselves as He did for far the greatest part of men Because His death in respect of the intrinsecall value and worth of it was sufficient to have redeemed the Devils as well as men Yea if the sufficiency of the Price paid by Christ be a sufficient ground to beare such a saying as this that He died sufficiently for all men He may be said to have died not only for Reprobates as Reprobates and so for Unbelievers as Unbelievers viz. sufficiently but for the Devils also quatenus Devils in as much as there is no defect imaginable in the price we speak of in respect of the absolute and inherent dignity value or worth of it but that all these even under the considerations mentioned might have been redeemed by it as well as the Elect. But that Christ died for Reprobates as Reprobates and for Devils as Devils in one sence or other were never yet I conceive the sayings or thoughts of any Man nor I suppose ever will be certaine I am cannot reasonably be Sixthly and lastly as yet there hath no sufficient ground been shewed §. 4. 4 either from the Scriptures or from Principles of Reason for the distinction under Contest nor I believe ever will be or can be Therefore they who distinguish between Christs dying for al men sufficiently and intentionally opposing the one to the other affirming the former and denying the latter do not only go about to set Lambs together by the eares which will not fight but also speak things most unworthy of God and which render him a far greater deluder or derider of his poore Creature Man then a Benefactor or well-willer to him in all his Declarations and Professions of love unto him in the gift of His Son Jesus Christ to make his attonement and procure Redemption for him Upon consultation had with the Premisses with other considerations haply of like import some of the greatest and most learned opposers of Universall Redemption Piscator and Beza by Name have
Texture of words as this Yea doth not such a carriage of the place cleerly imply that there are or may be some of the Elect themselves who shall not live or be restored from death by Christ and consequently shall not be bound upon any such ingagement to live unto him Doubtlesse if by the word ALL the Apostle had meant ALL the Elect and these only he would not have added that they who live but rather that they or these might live For these words that they who live cleerly import a possibility at least yea a futurity also i. e. That it would so come to passe that some of those ALL for whom Christ died would not live and consequently would be in no capacity of living from themselves to live unto him The uncouthnesse and sencelessnesse of such interpretations as these was somewhat more at large argued in the next preceding Chapter Sect. 12. 13 c. But now let us take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALL in the proper and due signification of it viz. for the generality or universality of men the sence will run cleer and have a savoury and sweet relish with it Because we thus judge i. e. upon cleer Grounds and Principles of reason argue and conclude that if one died for All Men then were All Men dead i. e. Obnoxious unto death dead in Law as good as dead otherwise they should not have had any need that another should die for their preservation and that he died for All Men i. e. we further also judge and conclude that he died for All Men with this intent or for this end amongst others that they who live i. e. That whosoever of those for whom he thus died shall be saved by this death of his for them should in consideration of and by way of signall thankfulnesse for such a Salvation not live unto themselves i. e. only or chiefly minde themselves whilest they live in the World in their carnall and Worldly interests but unto him who died for them and rose again i. e. Promote his interest and affaires in the World who so notably ingaged them hereunto by dying for them and by resuming his Life and Being after his Death is become capable of their love and service to him in this kinde In such a carriage of the place as this there is spirit and life evidence of Reason Commodiousnesse of Sence Regularnesse of Construction no forcing or straining of Words or Phrases or the like whereas in any such exposition which contracts the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALL Men either to the Elect or to any lesser number of Men then ALL there will be found an universall disturbance in the sentence nothing orderly smooth or clear By the way the Apostle in saying that Christ died for All Men that they §. 6. who live should not live unto themselves c. doth not intend to confine the duty of thankfulnesse for Christs Death only unto the Saints or those that are put into an estate of Salvation by it as if wicked Men and Unbelievers ought him no service at all upon that account but only shewes that Christ expects or lookes for no such deniall of themselves for his sake at the hands of any but of theirs only who come actually to taste and partake of the great benefit and blessing of his death Thus then we see that the word ALL or ALL Men though in some place or places it may yea of necessity must signifie only some men or some parts of all men yet in others and particularly in those two lately insisted upon it must with the like necessity signifie ALL Men without exception 4. And lastly for the word World which was the terme of contention in the former head of Scriptures though I deny not but that in some places it signifies only some part of men in the World and not the intire universality of Men as Luke 2. 1. Acts 19. 27. and frequently elsewhere yet that it any where signifies precisely that part of the World which the Scripture calls the Elect I absolutely deny neither hath it yet been nor I believe ever will be proved and the rather because the Holy Ghost delights still as some instances have been given a Cap. 5. Sect. 10. and more might be added without number to expresse that part or party of men in the World which is contrary unto the Saints and which are strangers and enemies unto God by the World This by way of answer to that exception or pretence against the exposition given of the Scriptures alledged viz. that the word World and those generall terms ALL and every Man are sometimes used in a restrained signification Concerning the exposition given of the Scripture last argued were it not §. 7. clear and pregnant enough by the light wherein it hath been presented further countenance might be given unto it by shewing what friends it hath amongst our best and most approved Authors Among the Ancients Chrysostome is generally esteemed and that worthily the best Interpreter of the Scriptures His sence of the place under debate is plainly enough the same with ours For saith he writing upon the place He meaning Christ had not died or would not have died for All had not All died or been dead In which words he cleerly supposeth that Christ died for as many as were dead and consequently for ALL without exception in as much as ALL without exception or difference were dead A little after thus For it argueth an excesse of much love both to die for SO GREAT A WORLD and to die for it being so affected or disposed as it was b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst our later Divines Musculus is not the least if not equall to the greatest Yet he also gives the right hand of fellowship to the interpretation given upon the place But Christ saith he died not only for his friends but for his enemies also NOT FOR SOME MEN ONELY BVT FOR ALL without exception This is the unmeasurable or vast extent of the love of God a Christus verò non pro amicis tantum sed inimici◠non pro quibusdam tantùm sed pro omnibus Mortuus est Haec est immensa Divinae dilectionis amplitudo But the cause we plead needs no such Advocates as these being potent enough with its own evidence and equity and therefore we shall retaine no more of them A third Text of Scripture presented upon the same account with the former §. 8. was that he by the Grace of God should taste death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every Man b Heb. 2. 9. This clause importeth that universality of attonement made by the Death of Christ which we maintaine more significantly if more may be and with lesse liablenesse to any evasion or shift then any of the former places ingaged in the warfare To shew that the Lord Christ though cloathed with a body of flesh
wherein he was capable of dying as well as other men yet did not suffer death simply through the malice or power of his enemies but upon an account far superior unto these the Apostle attributes his death to the Grace of God i. e. The love and gracious affections of God not towards some or a few no nor yet towards all men collectively taken or in the lump but towards all men distributively taken i. e. towards every particular and inviduall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Holy Ghost for every man i. e. to procure eternall Redemption and Salvation for every man without the exclusion of any I cannot apprehend what can reasonably be said to alienate the minde or import of this Scripture from our present cause Evident it is and you shall finde our best interpreters of the place affirming the same that the Apostle in these words that through the Grace of God he might taste death c. assignes a Reason or two rather of what he had said a little before concerning the Incarnation and Humiliation of Jesus Christ whom he had in the former Chapter asserted to be the Son of God to prevent or heal any scandall or offence that either had already or might afterwards arise in the minds of these Hebrewes through the unlikelyhood strangenesse ot incrediblenesse of such a thing It is a saying among Philosophers and all men have experience in part of truth in it that a knowledge of the Reasons or Causes of things causeth admiration and so all troublesomenesse of thoughts about them to cease So then the Apostles drift and intent in the words mentioned being to satisfie the Hebrewes concerning such a strange wonderfull and unheard of a thing as 1. That the Son of God should be made Man and 2. That being made Man he should suffer death it is no wayes credible but that he should 1. Assigne such a cause as would carry the greatest weight of satisfaction in it and 2. expresse himself in such Perspicuity and Plainnesse of words that they might not lightly mistake his meaning lest if by occasion of his words they should first apprehend the Reason or Cause assign'd by him to be more weighty or considerable then he intended it and afterwards should come to understand that it was far lighter and lesse considerable their scandall and offence in stead of being healed or prevented would be more strengthened and increased as usually it comes to passe in such cases Now evident it is 1. That the Apostles words in this place that he through the Grace of God should taste death for every Man in the plainest the most obvious and direct sence and signification of them hold forth the Doctrine which we maintaine for Truth here being no restraint at all nor the least whispering of any limitation to be put upon that terme of universality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Man and 2. As evident it is that the Death of Christ for all Men without the exception of any which is the Doctrine we assert and the Grace of God so intending it amount to a far more weighty consideration and satisfaction touching those great dispensations spoken of the Incarnation and Humiliation of the Son of God then his dying only for a few or for a select number of men and the Grace of God commensureable hereunto Therefore there is not the least question to be made but that the large and not the limited sence was the Apostles sence in the words now under debate And when the Holy Ghost expresseth himself as we have heard that he through the Grace of God should taste death FOR EVERY MAN for any man to come and interpret thus for every Man i. e. for some men or for a few Men which if not for forme yet for matter and substance must be their interpretation who oppose the exposition given is not to interpret but to correct and to exercise a magisteriall authority over the Scriptures Nor had Pareus himself the heart to decline the interpretation asserted §. 9. though he seemes somewhat desirous by some expressions to hide this his ingenuity from his fellowes to avoide their offence Whereas saith he the Apostle saith for every Man it respects the amplification or extent of the Death of Christ HE DIED NOT FOR SOME FAVV the efficacy or vertue of it appertaines unto ALL. Therefore there is life prepared or made ready in the Death of Christ for ALL afflicted consciences a Quod dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fructum mortis Christi amplificandum pertinet Non pro paucis aliquibus mortuns est sed ad omnes efficacia ejus pertinet Omnibus igitur afflictis conscientiis in morte Christi vita parata est c. c. The truth is that there can be no solid ground of Peace or Comfort to any afflicted conscience whatsoever without the supposall of Christs Death for every Man without exception as hath been argued in part Sect. 38. of the former Chapter and might be further evicted above all contradiction Amongst the Orthodox Fathers Chrysostome who as we heard avouched the exposition given of the former Scripture stands by his own judgement and mine in his explication of this That he through the Grace of God should taste Death for every man not only saith he for the faithfull or those that believe but for ALL THE WORLD He indeed died for ALL Men. For what if all Men doe not believe yet He hath done His part b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fully performed that which was proper for Him to do The Scripture next advancing in the forementioned troope was Who will §. 10. have ALL MEN to be saved speaking of God and to come unto the knowledge of the Truth b 1 Tim. 2. 4. Whereunto for conformity in import we shall joyn the last there specified which is this The Lord is not slack concerning his promise as some Men count slacknesse but is long suffering to us-ward NOT WILLING THAT ANY should perish but that ALL should come to Repentance c 2 Pet. 3. 9. Concerning the former of these places we cleerly evinced in the first Section of this Chapter from the unquestionable tenor and carriage of the whole Context that by ALL Men cannot possibly be understood either some of all sorts of Men or Jewes and Gentiles or all the Elect or the like but of necessity All of All sorts of Men simply and universally without the exemption of any whether Jewes or Gentiles Any other interpretation or sence of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Men but this renders the Apostle palpably impertinent and weake that I say not ridiculous in his arguing in this place This I plainly demonstrate in the said Section I now add that if it may be said that God will have All Me◠to be saved because he will have some of All sorts of Men to be saved it may more properly and truly be said of him that he
for whom Christ Died or no and consequently the Apostle may upon a good account admonish them to take heed of destroying such I Answer it can at no hand be supposed that the Persons here admonished should be ignorant whether the Men about whose destruction they are so deeply cautioned by the Apostle be of the number of those for whom Christ Died because the Apostle himself so plainely and positively asserteth it for whom saith he Christ Died. Besides the maine strength and stresse of the argument or motive by which he inforceth the dehortation standeth in this that those Persons whosoever they be whose Salvation they shall endanger by eating things sacrificed to Idolls are of those for whom Christ Died. Now to presse an exhortation or dehortation upon the consciences of Men by such a motive wherein these Men shall be supposed ignorant whether there be any Truth or no is to fight with a wooden Sword especially when it shall be yet further supposed that such Men are under an absolute incapacity of ever knowing whether there be any Truth or no in this motive which must needs be the case here if we shall suppose there be any number of Men for whom Christ Died not For unpossible it is and so generally confest to be for one man certainly to know the Truth of Grace or Faith in another and much more to know the certainty of his Preseverance unto the end and consequently according to the Principles of Anti-universalisme for any Man to know whether Christ Died for any Man in Particular and by Name but Himself Therefore most certaine it is that there is a possibility for those to perish and be destroyed for whom Christ Died or notwithstanding Christs Dying for them And if so then Christs dying for Men doth not suppose a necessity of their Salvation and if so then Christ Died as well for those who may not be saved and shall not be saved as for those who may and shall and consequently for all Men for they who may and shall be saved and they who may not neither shall be saved together comprehend all Men whatsoever The Exposition of the Scripture in hand as importing the Death of Christ §. 5. for those who yet may be destroyed and perish is so pregnant with evidence and truth that it hath subdued the judgements of all Expositors I meet with unto it And Christ verily saith Chrysostome upon the place refused not neither to be made a servant nor to die for him and wilt not thou so much as neglect thy belly to save him For although Christ was not like to win or gain all Men yet did He die for all Men so fulfilling that which appertained to Him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order to the procuring of their Salvation Our late Protestant Expositors follow in the same path Another consideration saith Calvin wherein the offence of the Brethren renders the use of things in themselves good vicious or faulty is that in wounding a weake conscience the price of the Blood of Christ is dissipated or dissolved for even the most contemptible Brother or member of a Christian society is Redeemed by the Blood of Christ therefore a very unworthy thing it is that he should be destroyed for the satisfaction of any Mans belly b Altera ratio est quòd dum vulneratur infirma conscientia dissipatur pretium sanguinis Christi nam contemptissimus frater Christi sanguine est Redemptus indignum est ergo ut perdatur quo ventri satisfiat I trust that from henceforth no Man that shall reade these passages from his Pen will say but that Calvin cleerly held a possibility of the destruction of such Men for whom Christ Died and consequently that Christ Died for more then shall be saved and if so for all as we formerly argued He saith Peter Martyr meaning Christ hath REDEEMED Him wilt §. 6. thou DESTROY him speaking of the Apostles weake Brother He hath shed his Life Soule and Blood for thy Brother canst not thou for his sake abstaine from a poore peece of Meat Therefore the clear sence of this Orthodox man is that the Redeemed of Christ may perish and be destroyed If the Salvation of our Brethren saith M. Bucer on the place be to be procured by us by the laying down of our lifes and nothing be to be respected in comparison thereof how impious and accursed a thing is it that any Man should destroy a Brother for Meate He had said immediately before If we follow Christ He for the rescuing or saving our Brethren suffered Death therefore we also ought to lay down our lives for the Salvation of the Brethren and to abhor the destroying of a Brother more then Death a Jam si salus fratrum etiam nobis morte nostrâ paranda est nec quicquam illi non post habendum quà m impium execrandum sit si quis perdat fratrem cibo c. Si Christum sequimur ille pro adserendis fratribus nostris oppetiit mortem nobis igitur pro salute fratrum ponenda anima est morteque magis aversandum fratrem perdere Therefore he also plainly supposeth that even such a Brother may be destroyed and that for meate for whom Christ Died. Musculus speakes by the same spirit with the former To this grieving of the Brethren the Apostle aptly subjoynes the destruction of those who are offended at the unadvised liberty of those that are strong For the minde being thus grieved as being weak easily falls to this point viz. to begin by little and little being shaken through a sinister suspicion to fall away from Christianity and FROM TRVE FAITH b Commodè subiicit huic contristationi perditionem eorum qui temerariâ fortium libertate offenduntur Animus enim ad hunc modum contristatus tanquam infirmus facile eò labitur ut incipiat sensim per sinistram suspicionem labe factatus deficere a Christianismo à vera fide In which words the Author cleerly avoucheth the opinion of those not only who hold that those may be destroyed for whom Christ Died but theirs also whose judgement stands for a possibility of falling away and that to destruction from true Faith But as to the former point he speaks more significantly a little after the former words It is all one as if the Apostle should say Christ would have him saved and sought it by his Death but thou doest not only despise thy Brother but opposest Christ also and makes void or of none effect through thy rashness and that for the sake of Meate that DEATH of His which He under went FOR HIS SAKE and by which thou thy self also art saved c Idem est hoc ac si dicat Christus voluit hunc salvum idque suâ morte quaesivit tu verò non solum fratrem contemnis sed Christo repugnas mortem ipsius quam illius gratiâ subijt quâ
I meane with the Blood of Christ nor that this their tasting of the Word of Life was the formall or precise consideration under which Christ bought them though the Particle as frequently imports this consideration As well the one as the other of these sences are the abhorrings of common sence it selfe and besides they are at enmity with the Principles of the Author relating to the businesse in hand Nor am I conscious of any thing at all intended in the Clause unlesse haply this may be it viz. that in as much as they tasted of the Word of Life it is an argument that they were bought with Christs Blood i. e. that they were Partakers in the Fruit and Benefit of Christs Death or that the intentions of God in the Death of Christ extended thus far or in this consideration unto them But can it enter into any reasonable Mans thoughts to imagine that if this had been all which the Holy Ghost intended to say viz. That God intended by the vertue or meanes of Christs Death to cause these Men to taste of the Word of Life especially with exclusion of all intentions in Him to save them that He would have expressed it by saying that Christ bought them Suppose a Man should buy or procure such a quantity of Meat and Drink for a poor captive as were sufficient to nourish him well and with good satisfaction two or three dayes but should intend no such thing as to purchase his Liberty or Redemption from captivity will any Man call this a buying or Redeeming of the Person of this Man It is a very strange thing to observe with what importune bold and broad fac'd absurdities error sometimes though in company and conjunction with modesty and sobernesse of judgement will attempt an escape out of an exigency or straite But further to the Point in hand evident it is as hath been already observed that the Apostle in these words who bought them intends an emphaticall aggravation of the sin of such Teachers who should deny their Lord. Now if there were nothing more intended in the said words but only this that their Lord procured this for them that they should taste of the Word of Life but intended nothing further or better then this to them this would be so far from aggravating the sin mentioned that it would rather ease and qualifie it For if there was nothing purchased for them by the Lord Christ but only this tasting of the Word of Life unpossible it was for them to have obtained any thing more weake and sinfull Man being in no capacity of obtaining more good in any kinde then what a way hath been opened for him in and by the Death of Christ to compasse Now for a Man to taste only of the Word of Life and to be in no capacity of making any further progresse in the way of Salvation nay to be in no capacity of doing that by which he might be actually saved no whit bettereth or sweeteneth any Mans condition but makes it much worse and much more grievous then otherwise it would have been Better it had been saith our Apostle afterwards in the same Chapter for them not to have known the way of righteousnesse i. e. to taste of the Word of Life then after they have known it to turne from the holy Commandement delivered unto them which yet they must of necessity doe if they were in no capacity under no possibility of going forward or of being saved Now for a servant to deny or disclaime his Lord in case he never intended to make his condition any whit better but in many respects worse is a far lesser and lighter sin if any at all then it would be to deny Him upon a supposition that he had never done any thing at all in relation to Him neither good nor bad Therefore this Author is inextricably intangled with his exposition of the place in hand and makes no earnings of it at all He gives no tolerable account how those Teachers who brought swift destruction upon themselves should be bought by Christ inchoately only and in a sort and not simply and absolutely after the same manner and upon the same termes that all other Men yea the Elect themselves are bought by Him Our English Annotators taking no notice of the former Exposition of the §. 33. place as being it seemes to them inconsiderable give us in stead thereof our choyce of two others but both of them calculated likewise to serve the turne not the truth The Lord that bought them i. e. say they that gave a price sufficient for them Or by whom they professed that they were Redeemed and therefore they should not have denied Him But for the former we have once again razed to the ground the polluted Sanctuary of that Distinction which asserteth Christs Dying sufficiently for Men and yet denieth His Dying intentionally for them a Cap 5. Sect. 39 40. c. Again Cap. 7. Sect. 5. Besides here to interpret that Christ Died sufficiently for the persons spoken of without supposing that He died intentionally also for them is cleerly to overthrow the Apostles intention in the words and to turne his aggravation of the sin he speaks of rather into an extenuation then otherwise For he that shall pay that for the ease and benefit only of another which was sufficient to have pleasured and eased me also as well as him and yet shall neglect me in such a payment and leave me in misery when as he might without the least trouble or charge to himself above what he underwent upon another account have relieved me hath no cause to expect service or thanks from me for such a payment but I am the more excuseable if I neglect him or refuse to own him as a friend because he neglected me in my greatest extremity and that when he had such a faire opportunity of a miserable to have made me an happy Man and might have done it without the least inconvenience to himself more then what he voluntarily put himself upon for the sake of others to whom he was no whit more beholding or ingaged then unto me It is a palpably-importune and sencelesse conceit to think that men are engaged in any bands of thankfulnesse or service unto Christ for dying sufficiently for them unlesse He died intentionally also The latter Exposition of the last named Author◠〈◊〉 that the Lord Chris◠§. 34. is said to have bought these false Teachers beca 〈…〉 they professed themselves to have been bought by him But 1. why doe they â—ot put such a glosse as this upon other places where there is every whit as much reason to do it as here As when Paul saith For God hath not appointed us unto wrath but to obtaine Salvation a 1 Thess 5 9 c. why do they not interpret here For God hath not appointed us c. i. e. WE PROFESSE that God hath not appointed us c. So when the
29. For the meaning hereof is not that what God once gives he never takes away we know there are instances in the Scripture without number to the contrary He tooke away that integrity and rectitude of nature from Adam upon his fall which he had given him in his Creation So in the Parable he commands the Talent to be taken away from the unprofitable servant b Mat. 25. 28 which before he had given him yea and threatens universally that from every one that hath not viz. by way of improvement or increase shall be taken away even Vers 29. that which he hath viz. by way of stock or originall donation So that the gifts and calling of God are not in this Sence without Repentance Therefore 2. When the Apostle affirmes the gifts and calling of God to be without §. 57. Repentance his meaning may be 1. That he never gives any thing to any Person or People whatsoever but that he knows and considers before-hand all the inconveniences and dis-accommodations that will follow upon it either in Reference to his own glory or to his Creature one or other in any kinde In so much that what ever be the event or consequence of any of his gifts if they were to give again he would give them Nor doth that expression concerning him and it repented the Lord that He Had made Man upon Earth and that it grieved Him at His Heart c Gen. 6 6. any way imply but that if Man had been now to make he would have made him or that when he did make him he did not fore-see the inconvenience which now followed upon his making of him The Phrase only imports a purpose of heart in God shortly to destroy him from off the face of the Earth for his wickednesse as he saith immediately after that he would do For which kinde of expression when attributed unto God we have accounted at large in the third Chapter of this Discourse 2. The gifts and calling of God are or may be said to be without Repentance §. 58. because let Men continue the same Persons I meane Geometrically or Proportionably the same which they were when the donation or collation of any gift was first made by God unto them he never changeth or altereth his dispensation towards them unlesse it be for the better or in order to their further good in which case he cannot be said to repent of what he had given But in case Men shall change and alter from what they were when God first dealt graciously and bountifully by them especially if they shall notoriously degenerate or cast away that principle or through negligence or otherwise devest and despoile themselves of that very qualification on which God as it were graffed his benefit or guift vouchsafed to them in this case though he recalls and takes away his guift he cannot be said to repent of the giving it because the terms upon which he gave it please him still only the persons to whom he gave it and who pleased him when he gave it unto them have now rendered themselves by their unworthinesse displeasing unto him and uncapable by the Lawes and Rule of his righteous dispensations of any further injoyment thereof This is the case between God and such Men who having once obtained remission of sins from him by such a Faith which wrought or was apt and ready to work by love afterwards upon the losse or degeneration of this Faith together with the operativenesse of contrary and vile principles are devested by him of that great and glorious priviledge and fall back into their former estate of condemnation Therefore from those quarters of the Parable in Matthew which we have §. 59. lately surveyed perfect intelligence comes that persons who have by meanes of a sound Faith received remission of sins upon the account of Christs Death may through negligence in not preserving this Faith or the sweetnesse and soundnesse of it so far provoke their glorious Benefactor as to cause him to repeale that His Act of Grace towards them and to suffer their former guilt to returne like the uncleane spirit with seven worse then himself upon them From whence it undeniably followes that Christ hath purchased Remission of sins by His Death for those who notwithstanding may through their own folly and wickednesse perish Chrysostome interprets the place in full consonancy with this inference or supposition Although saith he the graces and guifts of God are without Repentance yet malice or wickednesse prevailed so far as to dissolve this Law What then is there of more grievous consequence then to remember injuries which appeares to be a subverter or destroyer of such and so great a gift of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst our later Expositors Musculus as Orthodox as Men can make a Man advanceth the same interpretation making it his third observation upon the place that those sinnes which are through the Grace of God pardoned at present shall not be remitted in the future unlesse we will forgive our Brother For it is an unjust thing saith he that he should enjoy the free remitment or forgivenesse of a debt of ten thousand Talents who refuseth to forgive his Brother a debt of an hundred pence b Tertia observatio est etiam eadelicta quae jam condonata sunt per gratiam Dei non fore remissa si nos nolimus remittere fratri Est enim injustum gaudere de re missis sibi Talentis mille qui nolit centum denarios fratri remittere Mr. John Ball himself nibbleth also at this exposition even whilest for the sake of those that sit at table with Him he opposeth it As in the Parable saith he the Lord is said to remit to his servant a thousand Talents when he desired him viz. inchoately or upon condition which was not confirmed because he did not forgive his fâ—llow servant so the false Prophets are bought by the Blood of Christ viz. in a sort as they believed in Christ but not sincerely and unfeignedly c Covenant of Grace p 240. A little after to these Men their sinnes were remitted in a sort in this World c. If he would have brought forth his darknesse of inchoately upon condition in a sort into a cleare and perfect light his meaning must have been that that Remission of sins which God gives unto Men in this World he neither confirmes unto them in the houre of Death nor in the Day of judgement the Authors own words a little after the former in case they live and die under an implacablenesse or unmercifulnesse of spirit towards those who injure them Such a sence as this is truly Orthodox whether Men vote it such or no. Our English Annotators though they neither buy nor sell this interpretation in expressnesse of terms yet interpretatively they buy or confirme it This Parable say they upon Verse 35. informes us that they shall finde God severe and
of the Companies in London of which they respectively consisted 40. yeares since yet are they the self same Companies which they were then So then the saying of Christ that the Gates of Hell shall not prevaile against His Church may stand clear and firme though many particular members thereof should be overcome Therefore there is nothing in this Scripture to evince that universall Perseverance of all Saints which is commonly taught and received amongst us 2. When our Saviour promiseth that the Gates of Hell shall not prevaile §. 4. against His Church his meaning questionlesse is this that death or the Grave which may very properly be called the Gates of Hell because they that goe or are sent to Hell enter by them thereinto or else that Hell it self shall not prevaile i. e. shall not have a full or finall conquest over those that shall die built upon the Rock he speaks of by Faith as by Reason of their most formidable strength they are like to have over all other Men. According to this interpretation his meaning only is that those that shall continue firmly built upon him by Faith shall in time be rescued and delivered out of the hand of all adverse Powers yea from death and the grave themselves the most formidable of all others This Exposition fully accords with what Chrysostome hath upon the place §. 5. If saith he Paraphrasing the words of Christ they shall not prevaile against it my Church much more shall they not prevaile against me Therefore he not troubled when thou shalt heare that I shall be Betrayed and Crucified a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words clearly imply that by the prevailing of the Gates of Hell the Author understands the finall prevailing of Death or the Grave and not the prevailing of Satan by subtilty or temptations in one kinde or other Amongst our late Protestant Divines Cameron who comonly strikes as §. 6. happy a stroake in opening the Scriptures which he undertakes as any man doth not only deliver but with an high hand asserts argues and evinceth this Interpretation This then saith he seemes to have been the minde of Christ in this place Let those who believe lie for a time dead let death have dominion over them let death exercise his right or execute his Law upon them hold them fast shut up in the Grave as in a Prison bound with bands or fetters yet shall he not alwayes have his will over them he may or shall doe much against them but shall never have a full conquest over them b Haec ergo Christi hoc in loco mens fuisse videtur Jaceant fideles ad tepus demortui mors in illos dominetur exerceat jus suum in Sepulchro veluti in carcere eos teneat conclusos vinculis quasi constrictâ—s haud tamen usque usque obtinebit valebit quidem certè at non prevalebit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Exposition he confirmes 1. by instancing severall other places of Scripture as Job â—8 17. Psal 9. 13. Psal 107. 18. in all which by the Gates of Hell or of Death is clearly meant the Grave To which he add's Psal 18. 16. Psal 116. 3. as places of affinity with these 2. By shewing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated Hell is never in Scripture except once used to signifie Hell properly so called i e. the place or state of the damned but constantly either the Grave or the state and condition of those that are dead 3. By minding us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grave and Death are elsewhere termed the enemies of the Church yea the last enemies as 1 Cor. 15. 26. to which he adds the consideration of their being cast into the Lake of Fire Revel 20. 14. 4. and lastly by particular arguments against every other interpretation offered by Expositors Musculus though by the Gates of Hell he understands as well the Policy §. 6. as Power and strength of the Devill yet by the Relative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it a Mihi videtur certius ut ad Petram â—d est Ecclesiae fundamentum referamus non quod dâ—bitem de Ecclâ—siae soli ditate sed quâ—d ea si ex pâ—tra super quam aedificaâ—a est quae tam est robusta c. he doth not understand the Church but the Rock or Foundation of Doctrine on which the Church is built So that his sence of the place seemes to be this that that Doctrine on which the Church is built is so firme and strong that all the Policy and Power of Satan though joyning together shall never be able to prevaile against it so as either to evict it of falshood or otherwise to destroy and cast it out of the World None of all their interpretations suppose any such thing deducible from the place as this that those who are once Believers or Members of the Church of Christ shall never be seduced by Satan to destruction The place speaks nothing of Satan much lesse of his Subtilty Policy or Power to seduce the Church but supposing the exceeding great and formidable strength of Death and the Grave asserteth the glorious and finall conquest of his Church over them notwithstanding So that this passage of Scripture perfectly sembleth with these and the like He that believeth in me though he were dead yet shall he live and whosoever liveth and believeth in Me shall never die b Ioh. 11. 25 26. And againe And this is the Fathers Will that hath sent Me that of all which He hath given Me I should lose nothing but should raise it up againe at the last day c Ioh 6. 39. See also Joh. 5. 25. 28 29 c. That which is pleaded by some for such a sence of the place which carries §. 7. the Doctrine of Perseverance in it is weake and value lesse Whatsoever say these opposeth the building of the Church upon the Rock or the constant adhering of it unto Christ is meant by the Gates of Hell prevailing For in these words and the Gates of Hell shall not prevaile against it Christ must needs be supposed to remove whatsoever is contrary to that which he had asserted in those And upon this Rock will I build my Church But the politique and subtile tentation of Satan to seduce Believers are opposite to the building of the Church upon the Rock and to the constant adhering of it unto Christ Therefore by the Gates of Hell not prevailing against the Church must needs be meant the defeature or non-prevailing of the strategems or counsells of Satan against Believers and consequently their persevering unto the end For to this I answer 1. By denying the Major Proposition in the Argument For that which Christ takes away in this clause And the Gates of Hell shall not prevaile against it is not whatsoever opposeth the building of His Church upon the Rock but
have spent my Strength for nought and in vaine yet surely my judgement is with the Lord and my worke with my God And immediately before the said words thus And now saith the Lord that formed me from the Womb to be his servant TO BRING JACOB AGAIN TO HIM Though Israel be not gathered yet c. Cleerly implying that though Gods Intent and Counsell was to forme Christ from the Womb for this end and purpose viz. to bring Jacob againe to him and so to save and make Him blessed yet would it be no disparagement unto Christ nor any miscarriage or defeature of the Counsell of God herein though Iacob should not upon this account be brought againe to him or be made blessed by Christ The reason is because when it is said that God formed Christ from the Womb to bring Iacob againe to him the meaning is not that He formed Him with any such intent out of any such end or designe to bring Iacob again to Him by head and shoulders as we use to say or by a strong and irresistible hand but to bring Jacob againe c. i. e. that he might be represented and Preached unto Jacob as such a Person who had attoned their sins made their Peace with God by His Blood and had purchased grace and favour and every good thing for them at his hand in case they would repent and turne againe to him and further that he might by his Spirit especially in the Ministry of his Prophets administer unto them inward strength and frequent excitements abundantly sufficient to have brought them to a due consideration and imbracement of these great things of their Peace In this sence and in no other Christ was formed by God from the Womb to bring Iacob againe to him and thus it appears also how and in what respect God was not disappointed of his end purpose or intention in his forming of Christ nor Christ Himself any wayes disparaged notwithstanding Iacob was not actually converted or brought againe to him The Apostle Paul likewise upon the same consideration saith of Himself and other the Apostles and faithfull Ministers of the Gospell thus For we are unto God a sweet Savour of Christ in them that are saved and in them that perish a 2 Cor. 2. 15 Whereby it appeares that howsoever Gods reall Intent and Designe in sending Christ into the World was according to the frequent testimony of Scripture the Salvation and not the perishing or condemnation of Men yet he was no more defeated or disappointed of his designe herein by the perishing then by the Salvation of Men. Otherwise Christ in the faithfull Ministry of the Gospell would not be a sweet Savour i. e. matter of high contentment and satisfaction unto him as well in those who perish through unbelief as in those who are saved by believing For who can be pleased or much satisfied with or under disappointments Therefore Gods Intent of saving the World by Iesus Christ is not so to be conceived or understood as if he intended to save Men by him upon any terms or under any consideration whatsoever or without all Proviso's Limitations or Exceptions but thus he intended to save the World by him i. e. to put the World into a capacity of Salvation and to afford unto the Sons and Daughters of Men means and opportunities in abundance whereby to repent and believe and consequently to be saved So that whensoever Christ is faithfully and effectually Preached unto Men in order to their Salvation God obtaines his end and intent concerning their Salvation whether they come to be saved or no i. e. whether they repent and believe or remaine impenitent in unbelief 2. For the Phrase or manner of expression that he might be the first borne §. 50. amongst many Brethren I desire to give notice once for all for there may be frequent use of the observation in these controversies that it is frequent in Scripture to expresse a thing after the manner of an event or consequent that will or shall come to passe or follow upon such or such an occasion or means somewayes likely to produce it which yet frequently comes not to passe but only is intended or desired nay the contrary whereof many times follows and comes to passe in stead thereof According to this Dialect of Speech Moses expresseth himself unto the People thus and the Man that will doe presumptuously and not hearken unto the Priest or unto the Iudge even that Man shall die and thou shalt put away the evill from Israel and all or that all the People shall heare or may hear and feare and doe no more presumptuously b Deut. 17. 12 13. This hearing fearing and restraining of the People from doing presumptuously are mentioned if we respect the precise forme of the words as if they were such events which would alwayes follow and come to passe upon the occasion or means specified viz. the inflicting of death upon the Delinquent spoken of Yet Moses his intent was not to affirme this which had been an untruth to affirme such events as these many times failing if at any time obtained but to shew what God His intent was in commanding such severe executions to be done in such cases or rather perhaps to shew what fruits might reasonably be expected from such just severity So again in the same Chapter speaking of the King whom they should set over them and the Book of the Law And it shall be with him and he shall reade therein all the dayes of his life that he may learne to feare the Lord His God to keep all the words of this Law and these Statutes to doe them a Deut. 17. 19. These words that he may learne c. doe not import the event or effect that would certainly follow upon the duty or course prescribed but either what Gods Intentions were in Prescribing such a course or what such a course was proper and likely to effect Many other places there are of like character and import amongst which that in Present debate is to be numbred God Predestinate these and these or rather such and such to be conformed to the Image of His Son that He might be the first borne c. These words that He might be the first borne c. doe not necessarily import any event or effect which should certainly come to passe or be produced by that Act of Gods Predestination but only such an event as was intended by God in such a sence as intentions are appropriable unto him in that Act of His or which would probably follow thereupon It may yet further be demanded by way of Objection against any Explication §. 51. whatsoever of the Passage in hand which makes the golden chaine of Divine acts therein dissolveable in any link or part of it in what case or cases soever If either they who are Predestinated may not be called or they that are called may not be justified or they that
do who deny the necessity of the Saints Perseverance notwithstanding Christs interceding for them For evident it is that the Saints are not preserved by God at least in their sence of preserving from such sins as these unlesse we shall say that murther incest drunkennesse adultery dissembling denying of Christ c. are none of these sins For that the Saints of God did fall into such sins as these is notoriously known from the Scriptures If it be said that though Christ doth not intercede that His Saints should §. 34. simply and absolutely be preserved from such sins yet He intercedes that in case they fall sometimes into them they may not be wholly overcome by them or continue in them so as not to recover themselves any more c. I Answer If so then Christ doth not intercede for the preserving of His Saints from sin simply no nor from the greatest or foulest of sin simply but only so far as they are wholly and absolutely inconsistent with their Salvation Here 1. I would willingly know from what quarter of the Scriptures the least or gentlest aire of such a Doctrine or conceit as this breatheth or where the intercession of Christ for the Saints is thus stated or taught by the Holy Ghost 2. The purport end and intent of the intercession of Christ for the Saints is the same with those of His death for them only the Scripture placeth though not more vertue yet a clearer ground of hope or confidence unto the Saints for their obtaining the same ends and blessings in the Intercession of Christ for them then in His death This is cleer from the place lately cited who is He that condemneth it is Christ that Died yea rather that is risen againe who is even at the right Hand of God who also maketh intercession for us b Rom. 8. 34. In which tenor of words He plainly buildeth one and the same hope or consolation to the Saints upon all these foure grounds the Death of Christ His Resurrection His sitting or being at the right Hand of God His making intercession for them only with this difference that he placeth more pregnancy of strength to beare or to exhibit the consolation in every latter of these grounds respectively then in the former Now certaine it is that the adequate end or intent of Christ dying for His Saints as to the matter of Sanctification was not to redeeme or preserve them only from high misdemeanors in sinning and such as are incompatible with their Salvation but from all and all manner of sin whatsoever Who gave Himself for us saith the Apostle that He might redeeme us from all iniquity and purifie to Himself a peculiar People zealous of good works a Tit. 2. 14 See also 1 Pet 1 18. 19. with many other places Thus then we cleerly see that Christs Intercession no wayes mediates in the behalf of the common Doctrine of Perseverance However A sixth Argument for the confirmation of it is this whatsoever true Believers §. 35. aske or pray for unto the Father in Christs Name especially being necessary unto Salvation that they certainly and alwayes obtaine Joh. 16. 23. 1 Ioh. 5. 14. But they daily pray for constancy or perseverance in true Faith as viz. when they pray unto God that He would not lead them into temptation but deliver them from evill b Mat. 6. 13. Therefore certainly they obtaine perseverance of Him I answer 1. This whole Argument might be granted both without any prejudice to the Doctrine which we maintain as also without advantage to that Doctrine which it undertakes to protect For the question is not whether the Perseverance of the Saints be a thing possible or whether it may not be obtained by a diligent use of means such â—s frequent or dayly Prayer unto God in Faith is but whether there be not a possibility that the Saints may neglect the use of such means which are necessary and proper for the obtaining or maintaining of it Therefore 2. When the minor proposition saith that true Believers dayly pray for Perseverance c. it doth in effect assert that which is questionable between the controverters for a proof of it self and so is guilty of that infirmity in arguing which Logicians call Petitio Principii a begging of the quâ—stion For to say that the Saints daily pray in Faith unto God for perseverance c. is being interpreted to say that they will persevere So that this proposition is every whit as doubtfull as the conclusion it self and a substantiall proof of it is desired And though this could be sufficiently proved yet 3. The major proposition it self in those generall terms wherein it is propounded is no proposition of Faith For it is not sufficient for the obtaining of what they aske that the Saints should simply pray in the Name of Christ or in Faith i. e. with a confidence of receiving what they ask but further that they ask or pray according to his Will And this is the confidence that we have in him that if we aske any thing ACCORDING TO HIS WILL he heareth us c 1 Joh. 5. 14. So that the frequent praying of the Saints for Perseverance though in the Name of Christ and in Faith is no competent proof that they shall certainly obtaine it i. e. how wickedly or abominably soever they shall live untill it be first proved that it is according to the Will of God that they should pray for it upon such Terms 4. And lastly if both the propositions were granted yet would the conclusion follow upon none other terms then perfection in this life is proved by this Argument of the Perfectionists Whatsoever true Believers pray for according to the Will of God that they shall certainly obtaine according to the Promises Joh. 16. 23. 1 Ioh. 5. 14. But the Saints according to the Will of God and in order to his glory pray that his Will may be done on Earth as it is in Heaven i. e. perfectly for so it is done in Heaven Therefore His Will is done perfectly on Earth and consequently perfection is actually attained in this life Let the Perseverists answer this Argument of the Perfectionists and they will be able to answer their own A seventh Argument upon the former account is this They who shall §. 36. certainly and faithfully be preserved and kept by Christ unto the end shall never either totally or finally miscarry or fall away But all true Believers are and shall be thus kept by Christ Ergo. The Minor is proved by these Texts of Scripture Ioh. 6. 37. Verse 39. Ioh. 10. 27 28. Joh. 17. 12. Ioh. 13. 1. 1 Cor. 1. 8. Eph. 5. 23. Iude. Ver. 1. 2 Tim. 1. 12. Heb. 12. 2. 1 Pet. 1. 5. I answer 1. That the strength and substance of this Argument hath received answer in full already where we opened at large severall of the principall Texts insisted upon for the proof of the
any respect to their continuance or non continuance in his words for the future is evident from the words immediately preceding in the same Verse Then said Jesus to those Jews who believed on him Therefore being such who believed on him they were His true Disciples though they had not had opportunity as yet to approve themselves His Disciples indeed i. e. so as to obtaine eternall happinesse by their Discipleship in this kinde 2. For those words Heb. 3. 6. whose house are we if we hold fast the §. 49. confidence and the rejoycing of the hope firme unto the end together with those of like character Verse 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end there is much the same consideration of them with the former The meaning is not as the rigor of the letter seems to hold forth as if their being the House of God or partakers of Christ at present depended upon their future being of what for the present they were things that are are what they are so or so such or such determinately whatsoever followes or not followes in the future no nor yet as if their future Perseverance would declare that their present estates or standing in the Faith was good for they whose Faith for the present is weak and not able to justifie them may notwithstanding insensibly both to themselves and others grow up in time to such a Faith which is justifying and may persevere in it accordingly but only to shew that their being the House of God for the present and so their being partakers of Christ for the present would stand them in little stead would in the end and upshort of all be as if they had not been yea and of a worse consequence too then so unlesse they persevered in the same Faith and Profession unto the end This Exposition of the places is fully consistent with the maine drift and scope of the Epistle which was not to teach the Hebrews to know whether they were true Believers or no at present much lesse to teach them this knowledge by what they should approve themselve◠to be to the day of their death which had been to give Men darknesse to see by but to animate incourage urge and presse them to continue constant in that Faith which at present they had imbraced and made profession of unto the end 3. And lastly as to those words 1 Ioh. 2. 19. They went out from us §. 50. but they were not of us For if they had been of us c. we gave a large account in the preceding Chapter a Cap. 10. Sect. 21 22 c. where we gave evidence upon evidence that there is no such thing so much as supposed or insinuated in them as that they who once truly believe must of necessity alwayes persevere believing The cleere scope and drift of the Context carries them quite another way I shall here only adde this that the Apostles scope being as is evident from that verse and the words next preceding to caution them against those Anti-Christian Teachers that were abroad in the World lest they should be seduced by them it had been very incongruous and enough to blunt if not quite to take off the edge of such a caution so imediately to subjoyne such a Doctrine from whence they might conclude that it was a thing unpossible for them to be seduced at least to the making shipwrack of their Faith Besides that it was not unpossible for them to be thus seduced is fully evident from Verse 24. Let that therefore abide in you which yee have heard from the beginning if that which you have heard from the beginning shall remaine in you yee also shall continue in the Son and in the Father If there had been an impossibility either that the word which they heard from the beginning should not have remained in them to the end or that they should not have continued in the Son doubtlesse the Apostle would never have subjected the former unto question nor suspended the latter upon the taking place of it both which are manifestly done by Him in the said words No Man speaks at so poore a rate of reason and sence as this If the light makes things visible then may an Horse or a Man be seen by it Another Argument calculated for the support of the received Doctrine §. 51. of Perseverance pretends regulation by many pregnant places of Scripture which beare that true Believers who are partakers of the quickning Spirit of Christ and of Regeneration cannot either totally or finally lose them or fall away from them The places levied upon this account are Rom. 6. 2. Verse 8 9 10 11. 1 Joh. 3. 9. 1 Joh. 5 4. 18. Jude Ver. 3. Apoc. 20. 6. To this I answer That upon due examination none of these places will be found guilty of any such Doctrine as they stand charged with in this Argument We have at large in the former Chapter cleared the innocency of one of them viz. 1 Joh. 3. 9. which bears the greatest heat and burthen of the charge to the rest we answer in course Rom. 6. 2. How shall we that are dead to sin live any longer therein These words import no impossibility of their returning unto sin who are dead to it at least who by the tenor and band of their Christian Profession are dead to it for of this kinde of death to sin the Apostle seemes here to speak but only a great and signall unworthinesse in them so to doe So that the interrogative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how carries some such sence with it as this with what face or with what conscience or with what comfort peace or the like HOVV then saith Ioseph to His Mistresse can I doe this great wickednesse and sin against God a Gen. 39. 9. HOVV can I doe it doth not here imply an impossibility for Ioseph to have committed the sin but only a great unseemlinesse or unworthinesse See also Mat. 6. 4. Gal. 4. 9. c. Calvin Himself stretcheth the same line of interpretation over the Scripture in hand which we have done affirming that Paul here discourseth what manner of persons it becommeth us to be when God hath shewed mercy to us and adopted us freely and by an Adverb of the Future-tense sheweth what kind of change ought to follow our justification a Porrò memoriâ tenendum est quod nuper attigi Paulum non hic tractare quales nos Deus inveniat dum vocat in societatem Filii sui sed quales nos esse deceat postquam nostri misertus gratis nos adoptavit Adverbio enim futuri temporis qualis justiciam sequi debeat mutatio ostendit Calvin Rom. 6. 2. The Contents of Verse 8. 9 10 11. of the same Chapter are of the same §. 52. import and interpretation with the former Now if we be dead with Christ we believe
they keepe possession of what they have at present unto the end Some learned and grave Authors by the first Resurrection in this passage understand not a spirituall or metaphoricall but a literall and proper Resurrection which shall take place and be effected by God in the beginning and as it were in the morning of the great day of Judgement as they conceive another far greater then it to follow after it in the close or evening of this day b Mede Comment Apocalyp p. 277. This interpretation of the first Resurrection is marvellously probable from the Context it self For Iohn having Ver. 4. described the happy condition of those who had borne the heat and burthen of the day of Anti-Christ without fainting in this that they sate upon thornes and had judgement i. e. power of judging the World given unto them and that they reigned with Christ a thousand years He adds Ver. 5. This is the first Resurrection where likewise He saith that the rest of the dead lived not againe untill the thousand years were finished Much more might be argued for this Exposition but our present engagement craveth it not 2. Nor doth the sence contended for of the Resurrection any wayes opitulate the cause in distresse For in case it should be said that the second death shall have no Power on those that are Regenerate it must according to the constant Rule formerly delivered c Sect. 9. Sect. 44. of this Chap. Cap. 10. Sect. 43 for the interpretation of such like passages be understood with this Proviso or Explication viz. if they continue Regenerate or be found in the estate of Regeneration at their death Which condition is expressed and insisted upon in severall places and particularly Rev. 2. 11. where ou◠Saviour Himself in His Epistle to the Church of Revel 2. 11. Smyrna promiseth exemption from harme by the second death only upon condition of victory i. e. of such a victory which imports a standing fast and faithfull unto Christ in the Profession of the Gospell against all temptations allurements persecutions and whatsoever should attempt their loyalty and faithfulnesse in this kinde unto the end He that overcommeth shall not be hurt of the second Death The sence now given of these words is fully confirmed by those in the Verse immediately preceding be thou faithfull UNTO DEATH and I will give thee a Crown of life as also by other passages from the same blessed Hand to other Churches And He that overcometh saith He to the Church of Thyatira and keepeth my words UNTO THE END to Him will I give power over the Nations a Revel 2. 26. So to the Church of Sardis Behold I come quickly HOLD that FAST which thou hast that no Man take thy Crown b Revel 3. 11. To which many others of like character might be added from other places but this hath been done already in part and remaines to be done more fully in place more convenient In the meane time we cleerly see that however the received Doctrine of Perseverance saith unto the Scriptures Scriptures Scriptures yet these make no other answer but Depart from us we know you not you are a Doctrine that gather not with us but scatter what we gather CHAP. XII The former Digression yet further prosecuted and a Possibility of Defection in the Saints or true Believers and this unto Death Cleerly Demonstrated from the Scriptures IT is the saying as I remember of Quintilian Many men might have §. 1. Multi ad Sapientiam pervenire potuissent nisi se jam pervenisse putassent been wise had they not prevented themselves with an Opinion of being wise before they came to it Nor is there much Question to be made but that many have miscarried and doe miscarry daily in the great and important affaire of their everlasting Peace out of a presumption or conceit that they are under no danger in no Possibility of any such miscarrying whose most deplorable and irremediable diaster and losse in this kinde might otherwise have been prevented and their Persons Crowned with eternall glory which now are like to suffer the vengeance of eternall Fire Of so dismall a consequence it is to misunderstand pervert or wrest the Scriptures especially in order to the gratifying of the flesh or to the occasioning or incouragement of Men to turne the Grace of God in the Gospell into wantonnesse The truth is that the Scriptures seeme in many Points and matters of question to speak very doubtfully and to deliver such things in severall places and sometimes in the same which Men of contrary judgements may very plausibly interpret into a compliance with them in their respective Opinions though the unquestionable truth be that even in such cases as these they love the one Opinion and hate the other It is no part of our present ingagement to prescribe any perfect or compleat method or rule how to discover which way the Heart of the Scripture leaneth when the Tongue or Mouth of it seems to be cloven or divided between two inconsistent Opinions I shall only by the way make my Reader so far of my counsell in the businesse as to give him to know that when the letter of the Scripture hath for a time left me in a great straite and exigency of thoughts between contrary Opinions a condition that hath more then once befallen me that brief Periphrasis or Description of the Gospell which the Apostle delivers calling it the Truth which is according unto godlinesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 1. hath upon serious consideration oft delivered me yea and brought me to such a cleer understanding of the letter it self wherein before I was intangled that I evidently and with the greatest satisfaction I could desire discerned the minde of God therein and that with full consonancy to the ordinary Phrase and Manner of speaking in the Scripture upon a like occasion For having this touchstone by an unerring hand given unto me that the Gospell is a Truth according unto Godlinesse i. e. a Systeme or Body of Truth calculated and framed by God in all the veyns and parts of it for the exaltation of godlinesse in the World I was directed hereby in the case of Doctrines and Opinions incompatible between themselvs to own and cleave unto that as the truth and comporting with the Gospell the face whereof was in the clearest and directest manner set for the Promotion and Advancement of Godliness amongst Men and to refuse that which stood in opposition hereunto Nor did I finde it any matter of much difficulty or doubtfulnesse of dispute within my self especially in such cases and between such Opinions wherein I most desired satisfaction to decide and determine which of the two Opinions competitors for my consent was the greater friend unto Godlinesse That competent knowledge which God had given me of the generall course of the Scriptures together with the experimentall knowledge I had of mine
own Heart the workings reasonings and debates thereof seconded with that long observation which I had made of the Spirits Principles and wayes of Men in the World together with their ebbings and flowings their risings and fallings their advancings and retreats their firstings and lastings in matters of Religion in conjunction with that light of Reason and Understanding which I have in common with other men these together were sufficient to teach me and that to a plenary satisfaction in most cases what Doctrines what Opinions are of the richest and most cordiall Sympathy and compliance with godlinesse and what on the other hand are but faint and loose in their correspondency with her or otherwise secret enemies unto her That that Doctrine which asserteth a Possibility even of a finall defection §. 2. from Faith in true Believers well understood riseth up in the cause of Godliness with a far higher hand then the common Opinion about their Perseverance hath been sufficiently though but in part proved already b Cap. 9. the further demonstration hereof sleepeth not but only awaiteth its season Our present tasque is to argue the letter of the Scripture for confirmation of the said Doctrine and to evince the truth thereof from the Oracles of God This done we shall God willing advance some grounds of reason also built upon the Scriptures for the further countenance and credit hereof And because security upon security will not we suppose be unacceptable in a businesse of such grand concernment and import we shall afterwards produce some examples upon the same account and then conclude our Discussions of this subject with an enterview of some sayings wherein it will appeare that the God of Truth hath drawn a confession and acknowledgement of that Truth of His which we now maintaine from the judgements and consciences of some of the greatest Adversaries thereof or at least so esteemed First for the sence of the Holy Ghost Himself in the Question depending §. 3. we cannot lightly desire any account more satisfactory then that given by Himself in the Old Testament But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked Man doth shall he live All his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sin that he hath sinned in them shall he die Yet yee say the way of the Lord is not equall Heare now O House of Israel is not my way equall are not your wayes unequall When a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die a Ezek. 18. 24. 25 c. What more can the understanding Judgement Soul or Conscience of a Man reasonably desire for their establishment in any truth whatsoever then is delivered by God Himself in this passage to evince the possibility of a righteous Mans declining from his righteousnesse and that unto Death The latter words of the passage are conclusive hereof against and above all contradiction When a righteous Man turneth away c. and dieth in them i. e. repenteth not of them forsaketh them not before his Death for his iniquity that he hath done shall he die viz. the second Death or perish everlastingly For that this Death is meant at least included in this latter clause is evident because otherwise we shall both make an unsavoury tautology in the sentence and destroy all congruity of sence besides For without such a supposition the Prophet must be supposed to speak thus when a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them i. e. leaveth his naturall life under the guilt of them and without Repentance for them for the iniquity that he hath done shall He leave his naturall life or have his naturall life taken from him When a Man dieth in or under the guilt of His sin He shall die for His sin or because of the guilt of His sin the same death which He dieth in His sin Who tasteth not a palpable absurdity and incoherence of sence in such a construction as this whereas if by dying in the latter clause we shall understand dying or perishing for ever the sentence will run cleer and in full consonancy with the generall current of the Scriptures the sence rising thus when a righteous Man shall forsake the wayes of righteousness wherein he hath formerly walked and turn aside into wayes of wickedness and not repent of these wayes before His death this Man shal die the death of the impenitent and unbelievers which is the second Death In this sence the sentence perfectly accords for substance of matter with such passages as these Know yee not that the unrighteous shall not inherit the Kingdome of God B◠not deceived neither Fornicators nor Idolaters nor Adulterers c. shal inherit the Kingdome of God b 1 Cor. 9. 10. And againe For this yee know that no Whore-monger or unclean person or covetous Man which is an Idolater hath any inheritance in the Kingdome of Christ and of God Let no Man deceive you with vaine words for because of these things commeth the Wrath of God upon the Children of disobedience c Eph. 5. 5 6. And to omit many others with that of the same Prophet Therefore thou son of Man say unto the Children of thy People The righteousness of the righteous shall not deliver Him in the day of His Transgression when I shall say to the righteous that He shall surely live if He trust His own righteousnesse and commit iniquity all His righteousness shall not be remembred but for His iniquity that He hath committed He shall die for it d Ezek. 33. 12 13. If the righteousnesse which an Apostate or back-slider from wayes of righteousnesse hath wrought whilest He was yet righteous shall not deliver Him when He turns aside unto wickednesse what can be imagined should deliver Him Doubtlesse His wickednesse whereunto He hath turned aside from His righteousnesse will not befriend Him with a deliverance Nor can it any whit more reasonably be said that though His former righteousness will not deliver Him from a temporall death yet it may deliver Him from eternall death then in the case of a true Repentance it may be said that though such a Repentance will deliver a Man from a temporall death yet will it not deliver Him from eternall death For as the truest Repentance that is though continued in will not deliver a Man from a temporall or naturall death but will most certainly deliver him from eternall death in like manner though Apostasie and backsliding from wayes of righteousnesse persevered in doe not alwayes expose a Man to a temporall death or bring this death upon Him yet they alwayes render Men obnoxious to eternall death Besides when God threateneth such backsliders as we speak of that when §.
there are who being loth to see the cause of their long-magnified §. 10. Doctrine of Perseverance dying by the Hand of the Scripture yet before us and despairing of help for it by any or by all the fore-mentioned applications have thought it not amiss in a case of such imminent and extream danger to try conclusions by administring this Antidote unto it When God threatens say they the righteous man apostatizing that for the iniquity which He committeth He shall dye He speaks neither of the first Death properly so called nor yet of the second Death but of Afflictions Judgments and Calamities oft signified in Scripture by the word Death as Prosperity is by the word Life which God often brings upon truly good and righteouâ— men when they greatly provoke Him by their sins To this I answer 1. That this mist hath been already scattered and dispel'd by the strength of that light which shineth in Sect. 3. of this Chapter by which it clearly appeareth that by the Death threatened by God against a righteous man backsliding and persevering in His backslidings unto death which we there shew to be the case put by God in the Scripture in hand is meant Eternal Death Therefore not any temporal Judgments or Afflictions at least noâ— onely or principally these Yet here we add 2. That it ill becomâ— an Interpreter of Scripture to recede from the plain proper and best known signification of words save onely when necessitated by the exigency either of the Context and scope of the Place in hand or else of the nature and condition of the matter as viz. when the sence which the common signification of the word raiseth and exhibiteth is inconsistent either with the course of the Scriptures or with Principles of Reason Neither of which can be reasonably pretended in this Place 3. The express Tenor of the Context it self riseth up like an armed man against this Interpretation For the execution or infliction of that Death which is here threatened against the righteous man that shall apostatize is not threatened but upon his dying under His Apostacy in which case there is no opportunity for God to inflict any temporal Judgments upon men When a righteous man turneth away from His Righteousness and committeth iniquity and DYETH IN THEM for His iniquity that He hath done shall He dye a Ezek 18 26 4. When God threateneth at any time such and such sins or such and such sinners in one kinde or other with Death it is of very dangerous consequence and tending to allay and break the energy and Power and consequently to hinder the operation of such Threatenings upon the Consciences of men for any Man to put a qualified or mitigating sence upon the word death especially not being authorized by God Himself so to do 5. And lastly the Authors themselves of this Interpretation seeme to be half heartlesse and hopelesse of doing any great matters for their cause by it and in their Explication of themselves about it they distinguish themselves quite besides that which should relieve them The word Death they say in the Prophet doth not IN THE FIRST SENCE of it signifie eternall Death as neither doth the word life in the opposite part of the sentence signifie eternall life But what though the word Death doth not in the controverted Passage signifie eternall Death in the first sence or signification of it yet if it signifieth it in the second third or fourth sence or if it signifieth it at all it is of one and the same consideration for the eviction of what is claimed by us from the place which is that a Man truly righteous may so degenerate and Apostatize that God will inflict eternall Death upon Him I omit to demand of these Interpreters by what Authority or Confidence of genius they undertake thus particularly to range and marshall the severall sences which they say God intended in such and such words giving the Preheminence to such or such a sence and saying to another stand back or come behinde If we had meere ignorance or nescience of the Truth to encounter or satisfie §. 11. though in conjunction with the greatest parts of judgement and understanding on the one hand and with the greatest warinesse and scrupulousnesse of circumspection on the other hand the traversing of the Scripture already insisted upon were sufficient I conceive without any further labour of arguing to gaine credit and fullnesse of consent to that Truth which is now upon the advance But Prejudice and Paâ—tiality are hydropicall and hardly satisfiable and these are our chiefe adversaries in the businesse in hand Therefore to reconcile if Possible the diaffections of these with the truth we shall shew them more visions from Heaven of the same light and truth with the former And first upon this account we shall remember them of a Passage formerly argued and gather up at present onely so much of the substance of the Discussion and that with what brevity may be as we judge serviceable for our present Purpose referring the Reader to a review if he please of the largeâ— examination The tenor of the place is this Then His Lord after He had called Him said unto Him O thou wicked servant I forgave thee all the debt because thou desiredst Me shouldst not thou also have had compassion on thy fellow servant even as I had pity on thee And his Lord was wroth and delivered Him to the Tormentors till He should pay all that was due to Him So likewise shall My Heavenly Father doe also unto you if yee from your Hearts forgive not every one his Brother their Trespasses a Mat. 18. 32 33 c. Evident it is from our Saviours reddition or application of the Parable So likewise shall my Heavenly Father doe also unto you if c. speaking unto His Disciples Ver. 1. and to Peter more particularly Ver. 21. that Persons truly regenerate and justified before God for such were they to whom in speciall manner he addresseth the Parable and the application of it and indeed the whole carriage of the Parable sheweth that it was calculated and formed onely for such may through high misdemeanors in Sinning as for example by unmercifulnesse cruelty oppression c. turne themselves out of the justifying grace and favour of God quench the spirit of Regeneration and come to have their portions with Hypocrites and Unbelievers If Men will make any thing at all of the Parable in a clear and direct way without troubling or obscuring without wresting or straining the carriage scope and pregnant tendency of it such an inference cannot be avoided Further satisfaction herein may be had for the Price only of so much Paines as the Perusall of the 54. and 59. Sections of the 8. Chapter of this Discourse will require Nor doth the reversall of such acts of grace in God as we speak of argue §. 12. the least mutability or shadow of change in Him either in
Creatures of a better kinde All the lineaments of the Persons presented in these Tables before the mention of their falling away become the best and fairest faces of the Saints as hath been proved and are not to be found in any other Yea the greatest and most intelligent Believer under Heaven hath no reason but to desire part and fellowship with the Hypocrites here described in all those Characters and Properties which are attributed unto them before their falling away or sinning wilfully 2. True Believers are in an estate of honour and are lifted up on high towards the Heavens in which respect they have from whence to fall But Hypocrites are as neere Hell already as lightly they can be till they be actually fallen into it From whence then are they capable of falling Men of estates may faile and break but beggers are in no such danger If Hypocrites fall away it must be from their Hypocrisie but this is rather a rising then a Fall A Begger cannot be said to break but onely when he gets an estate When he doth this the begger is broke 3. It is no punishment at all to Hypocrites to be under no Possibility of being renewed againe by Repentance Nay in case they should Fall away it would be a benefit and blessing unto them to be under an impossibility of being renewed againe For if this were their case it would be unpossible for them to be ever Hypocrites again and doubtlesse it is no great judgement upon any Man to be made uncapable of such a preferment 4. And lastly it stands off forty foot at least from all probability that the Apostle writing onely unto those whom he judged true and sound Believers as appears from severall places in the Epistle as Cap. 3. 14. 6. 9. c. should in the most serious emphaticall and weighty passages hereof admonish them of such evills or dangers which only concern'd other Men and wherunto themselves were not at all obnoxious yea and whereunto if they had been obnoxious all the Cautions Admonitions Warnings Threatnings in the World would not according to their Principles with whom we have now to doe have relieved or delivered them To say that such admonitions are a means to preserve those from apostasie who are by other means as suppose the absolute Decree of God or the interposall of his irresistible Power for their Perseverance or the like are in no possibility of apostatizing is to say that washing is a means to make Snow white or the rearing up of a Pillar in the Aire a means to keepe the Heavens from falling But more of this in the Chapter following Thus then we cleerly see by the unpartiall discussion of the two Scriptures §. 29. lately insisted upon that there is a possibility that true Believers yea the greatest in this rank or order of Men may fall away and that to an impossibility of a returne to their former standing by Repentance Whither the Apostle speakes of a distriâ—â— and absolute impossibility in this place or of such an impossibility only which our Saviour expoundeth by a difficulty a Mat. 19. 23. 26. doth no wayes alter the state of that conclusion â—hich we have wrought from it Pâ—reâ—s from Nazianzen mentioneth six severall significations of the word impossible and preferreth two of them with equall approbation to the Apostle service in this place Neither of them imports that rigid or district impossibility we speak of but the one such an impossibility which is caused through want of strength in Him that should performe a thing the other such whâ—â—h exceedeth the course of nature and efficiency of second causes So that he supposeth a liberty or Power remaining in God to renew againe by Repentance the Persons here spoken of after their falling away notwithstanding that impossibility whicâ— is here asserted of their recovery Whicâ—â—nterpretation of his I willingly subscribe unto and could plead the cause of such a subscription if it were pertinent to the proâ—â—sse of the businesse in hand That which is commonly alledged in opposition to what hath been argued §. 30. concerning the two last Scriptures is of little consideration excepting onely those Scriptures and Arguments by which the Doctrine of Persevevance in the generall is wont to be maintained both which we have answered at large in the two next preceding Chapters To say with Pareus that the Apostasie and event prove the persons spoken of to have been Hypocrites b Hypocritas fuisse apostasiâ— eventus declarat is to cause a Mans opinion to rise up early to praise it self His refuge of an Hypotheticall forme in the words is but a sanctuary built in the Aire as we shewed formerly There is nothing Hypotheticall in either of the passages if there were his greatest friends and abettors have polluted that Sanctuary and made it uncleane for his use as hath once and againe been declared And with how little truth he or any Man can affirme that all things here attributed to the Apostates spoken of illumination gifts of Tongues and Miracles the tasting of the good Word of God and Faith c. amount to nothing more then to what Hypocrites may have a Apostolus autem non dicit categorice semel illuminatos prolabi sed Hypotheticè si prolabantur Ab Hypotheticâ autem non valet consequentia nisi conditione positâ hath been our chiefe designe in the traverse of the places to shew and prove The next Scripture testimony we shall produce and briefly urge in the §. 31. cause now under maintenance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith but if any Man draw back my Soul shall have no pleasure in him b Heb. 10. 38. Our English Translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any Man for the just Man For whereas they â—ranslate but if any Man draw back the originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and if or but if Hâ— i. e. the just Man who should live by his Faith viz. if he continues in it shall draw back Beza Himself likewise before them had stained the honour of his faithfulnesse with the same blot in his Translation But the minde of the Holy Ghost in the words is plaine and without Parable viz. that if the just Man who lives i. e. who at present injoyes the favour of God and thereby is supported in all his trialls and should live alwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloath as the word properly signifieth see Acts 20. 27. from his believing my Soul shall have no pleasure in him i. e. according to the import of the Hebraisme my Soul shall hate or abhor him to the Death as it is Apud Hebrâ—os adverbia negandi contrarium ejuâ— cui adhibentur significant Med.
cut the sinews of the credit and Authority of the Scriptures which still number Idolaters and workers of Iniquity amongst those who shall have no inheritance in the Kingdom of God But of these things enough formerly Yet let us hear what the Patrons of the Common Doctrine of Perseverance have to plead for the life of Solomons Faith even whilest he walked in those ways of death whereof we heard so lately Solomon say they could not fall away totally from his Faith nor from §. 7. the saving Love of God because God had promised unto David his Father that he would be a Father unto Him his Son Solomon and that he should be a Son unto Him and that His Mercy should not depart from Him as He took it from Saul a 2 Sam. 7. 14 15. I answer 1. Evident it is that the Mercy or kindness of God here mentioned was vouchsafed by him as well unto Saul as unto Solomon For his Promise is that he would not take away his mercy or kindness as some translate from the latter as he took it i. e. the same mercy from thâ— former Saul If then the Mercy here spoken of was the saving Mercy of God out of which he purposeth to give Eternal Life then Saul was Elect and a childe of God and yet fell totally and finally away and had this Grace or Mercy of Election taken from Him If it be a mercy or kindness of any other kinde the infisting upon it is altogether irrelative to the business in hand 2. When God faith that His Mercy should not depart from Solomon the meaning clearly is that God would not translate the Kingdom into another Family or Line as he had transferred it from Saul and his house but would continue it in Davids Line by Solomon The words immediately following make the face of this interpretation to shine And thine HOVSE and thy Kingdom shall be established for ever before thee thy Throne shall be established for ever b Verse 16 3. And lastly it appears from words spoken by David unto his Son Solomon a little before his death that he understood the mercy or kindness promised unto Solomon not of the saving Mercy of God which according to the sence of our Opposers is unremovable where ever it be once pitched but of such a Mercy as hath been declared And thou Solomon my Son know thou the God of thy Father and serve Him with a perfect Heart and with a willing minde For the Lord searcheth all Hearts and understandeth all the imaginations of the thoughts if thou seek Him He will be found of thee but if thou forsake Him HE WILL CAST THEE OFF FOR EVER c 1 Chro. 28. 9 Therefore David himself did not apprehend any such Mercy to be entailed or setled upon his Son Solomon by God in the Promise mentioned as our Adversaries imagine Nor is that which was thought upon by a great man in the Synod of Dort §. 8. of any whit more value to prove the standing of Solomonâ— Faith whilest himself fell so foully as we have heard It is the testimony which Solomon himself gives concerning himself in these words Also my wisdom remained with me d Eccles 2 9 From hence this Author judged it a legitimate inference that Solomon remained sound in his Faith whilest he halted right down yea and fell desperately as we have heard before God But as the Proverb is Similes habent labra lactucas like lips like lattuces such as this mans Cause is such is his Argument or Plea for it For what is there in the words cited any ways to justifie Solomons Faith whilest himself fell into that fearful Condemnation which hath oft been declared It is true Wisdom sometimes in Scripture signifies the true sound and saving Knowledg of God sometimes a Religious frame of heart inclining a man to a consciencious observation of all the Laws and Precepts of God But unless it could be proved that it always is found in one of these two significations and never in any other which is a task that would prove a reproach to any mans parts and learning that should undertake it it is no ways reasonable to put either of these upon it in the place in hand For there is nothing more clear then that Solomon speaketh here of that wisdom which as he faith in the former Chapter Vers 13. he gave his heart to know and which confisteth in the observation experience and knowledg of the things that are done under Heaven in which also â—he affirmeth that there is much grief and vexation of spirit c. Vers 17 18. which when he had attained he declares Chap. 2. that he fell to the practique part of it and gave himself to the procurement and enjoyment of the pleasures and all the contentments that the world is able to afford unto men and which men generally seek after according to the best of their understandings and opportunities otherwise And having particularized several of his principal enjoyments in this kinde Vers 3 4 5 6 c. he concludes from the said Inventory or Survey Vers 9. thus So I was great and increased more then all that were before me in Jerusalem adding also my wisdom remained with me in the Original stood by me or to me meaning that he was very circumspect and careful not to destroy maim or prejudice that Principle of Wisdom which he had travelled so long for and by which he had raised himself to a far greater estate in honors riches pleasures and contentments in the World then any other man careful I say he professeth himself to have been not to endamage or prejudice this his wisdom by those abundant pleasures and delights whereof he stood possess'd and which he freely enjoyed as many are apt to do upon such occasions and by such means Afterwards though he prefers that wisdom which he had spoken oâ— hitherto above folly i. e. above a bruitish and sottish ignorance of such things which concern a mans interest of Peace and Comfort in the World Cap. 2. 13. yet he acknowledgeth a Vanity in this also in as much as after a short and inconsiderable space of time the case and conditiof such a fool will be every whit as good as of a wise man Then I said in my heart as it happeneth to the fool so it happeneth even to me and why was I then moâ—e wise Then I said in my heart that this also is vanity and how dyeth the wise man as the fool c. So that by the wisdom which Solomon saith remained with him in the fullest enjoyment of the delights and contentments of the world is clearly meant not a sacred but a politique or civil wisdom which first he gave his heart to seek and afterwards having obtained it improved to the rendering of his condition in the world every ways as desirable as the materials of the world under the best improvement would make it And besides evident it
anteà obedierant defecisse ac eam deseruisse in Gal. 3. 1. Not long after He had said before that seeking Justification by the Law they cast away the Grace of God and that Christ dyed for them in vain Here He adds that such Persons crucifie Christ who had formerly lived and reigned in them As if He should say you have not onely CAST AVVAY THE GRACE OF GOD it is not onely true that Christ dyed for you in vain but that He is most unworthily crucified by you or amongst you c Suprà dixit Quaerentes Justiciam ex Lege abjicere gratiam Dei item illis Christum gratis mortuum fuisse Hic vâ—â—ò addit quòd tales crucifigant Christum qui anteà vixit regnavit in ipsis Quasi dicat jam non solum abjecistis gratiam Dei non solum Christus frustrà vobis mortuus est sed turpissimè in vobis crucifixus Ibid. Afterwards The Righteousness of the Law which Paul here calls the Flesh is so far from justifying men that they who after they have received the Spirit by the hearing of Faith make a defection unto it are consummated by it i. e. are â—ade an end of and destroyed utterly d Adeò ergo Justicia Legis quam Paulus hic carneâ—â— vocat non justificat ut hi qui post acceptum Spiritum per Fidei auditum ad eam deficiunt eâ cansummentur hoc est fâ—niantur prorsus perdantur Ad Galat. 3. 3. To conclude upon those words Cap. 5. 4. Ye are fallen from Grace i. e. saith He ye are no longer in the Kingdom of Grace He that falleth from Grace simply and absolutely loseth expiation or atonement remission of sins righteousness liberty and that life which Christ by His Death and Resurrection hath merited for us e A gratiâ excidistis i. e. non ampliùs estis in Regno Gratiae Qui excidit à gratiâ amiâ—tiâ— simpliciter expiationem remissionem peccatorum Iusticiam libertatem vitam c. quam Christus suâ Mortâ— Resurrectione nobis emeruit Many other Passages of like import with these might readily be cited from this Author in His Commentaries upon this Epistle So that there is little question to be made but that Luther abounded in this sence viz. that Persons truly justified and in present Possession of that Righteousness Justification Life which Christ merited for them may yet fall away totally from this Grace and to destruction and that He looked upon the Galatians as Paul describes them in their different Postures first of Faith then of falling away as perfect instances to evince the truth of such a Doctrine I shall conclude the Chapter in Hand with a brief Survey of that place §. 17. formerly mentioned For some are already turned aside after Satan a 1 Tim. 5. 15 These words Calvin in His Commentaries upon them dilareth thus This expression after Satan is observable because â—o man can turn aside from Christ though it be never so little but He follows Satan For He reigneth over all who are not Christs Hence we are admonished how destructive a thing it is to turn aside from a strâ—ight course which OF THE SONS OF GOD MAKES US SLAVES OF THE DEVIL b Post Satanam Notanda loquutio quia nemo potest vâ—l tantillum a Christo deflectere quin Satanam sequatur Nam regnum in omnes habet qui Christi non sunt Hinc admonemur quam exitialis sit deflexio a recto cursu quae ex Dei filiis nos facit Satanae mancipia So that His sence upon the place cleerly is that the Persons here said to have turned aside after Satan were before this their turning aside the children of God and therefore true Beleevers and that by means of their turning aside and after it they were the Slaves of the Devil which implies â— total defection at least from Christ and their Faith I desire the Reader to take knowledg once more upon occasion of the passage now transcribed from Calvin that He was not so absolute or intire in His Judgment for an impossibility of a total Declining in the Saints as the Friends of this Notion commonly presume or as if He never expressed His Judgment to the contrary In the words lately cited He expresly grants and supposeth that of the Children of God men may be made or become the Slaves of Satan And that the Persons spoken of in the Scripture in hand were as He supposeth true Beleevers is evident from hence viz. that they are said to have turned aside or to have been turned aside after Satan If they had been unsound or Hypocritical Christians before they could not by falling into any other course of impiety be said to have turned aside or out of the way c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after Satan because men and women follow Satan as much as directly as close by walking in ways of Hypocrisie and rottenness of Profession as in ways of uncleanness or of any other unrighteousness whatsoever Therefore certainly the way out of which they turned aside to walk after Satan was the way of a true Faith and of a life answerable thereunto And that a turning aside after Satan imports a total deserting of Christ or a total deprivation and loss of that interest which a Person had in Christ before is richer in evidence then to need Proof Nor do I finde any one Expositor who casting up the expression findes it to amount to any whit less CHAP. XV. Declaring the Sence and Judgment as well of the Ancient Fathers of the Church as of Modern Reformed Divines touching the Point of Perseverance and so concluding the Digression concerning this Subject IT is a Vanity whereunto the Tongues and Pens of Learned Men being §. 1. once engaged and declared for an Opinion especially in matters of Religion are much subject unto to cast undue aspersions upon and so to create undeserved prejudice unto all such Doctrines or Opinions which are inconsistent with that Opinion which themselves are known to hold and to have maintained Amongst other weapons of this warfare the Arrow of this reproach is most frequently unquiver'd and let fly if men can finde that any Opinion which hath the least semblance or sympathy though but in sound of words onely with that which opposeth theirs hath either been held by any former Heretique or Person voted Erroneous or else opposed by those unto whose lot it is fallen to be sirnamed Orthodox they make an importune outcry against this Opinion I mean which opposeth theirs as if it were nothing but an old infamous Error held onely by Heretiques and Erroneous Men but stigmatized and cast out of the Church by the Orthodox long ago The truth is that neither the one consideration nor the other no not when they are real and not in pretence or presumption onely I mean neither the asserting of an Opinion by men in many things erroneous nor the dis-owning of it by
Pardon of His Sins Therefore Justification or Pardon of Sin may according to the Doctrine of this Father be lost yea so lost as never to be found again The same Author elsewhere saith That Solomon and Saul and many others had power were able to retain the Grace that had been given them whilest they walked in the ways of the Lord but when the Instruction or Discipline of God departed from them His Grace departed also Therefore it stands us in hand to hold out in the strait and narrow way of praise and glory c Solomon denique Saul caeteri multi quamdtù viis Domini ambulaverunt datam sibi gratiam tenere potuerunt recedente ab ipsis disciplinâ divinâ recessit gratia Perseverandum nobis est in arcto in angusto itinere laudis gloriae Idem Ep. 7. ad Rogat caeteros confess c. c. Yet again The very same spiritual Grace which in Baptism is equally received by those that believe is afterwards in our conversation and acting either diminished or increased as in the Gospel the seed whereof our Saviour speaketh is equally sown but according to the diversity of the ground part of it is consumed or comes to nothing another part of it bringeth forth fruit in abundance yet in a different proportion some thirty some sixty some an hundred fold c Planè eadem gratia spiritalis quae aequaliter à credentibus in Baptismo sumitur in conversatione atque actu nostro postmodùm vel minuitur vel augetur ut in Evangelio dominicum semen equaliter seminatur sed pro varietate terrae aliud absumitur aliud in multiformem copiam vel tricesimi vel sexagesimi vel centesimi numeri fructu exuberante cumulatur Idem Epist 76. ad Magnum A little after Oft-times it comes to pass that some of those who are spiritually sound when baptized if afterwards they fall to sin are shaken with the unclean spirit returning unto them so that manifest it is that the Devil is by the Faith of the Believer excluded in Baptism and that in case this Faith of his afterwards fails that he returneth d Et contrà saepé nonnulli de illiâ— qui sani baptizantur si postmodùm peccare coeperint spiritu immundo redeunte quatiuntur ut manifestum sit Diabolum in Baptismo Fide credentis excludi si Fides postmodùm defecerit regredi Ibid. Chromatius who according to some Writers had his time of mortality §. 12. allotted unto him about the year 350. though others bring it down much lower having upon those words Mat. 6. 12. And forgive our debts as we forgive our debtors affirmed That unless we forgive our debtors we make our selves guilty of eternal death before God with our own words subjoyneth a little after thus This the Lord Himself elsewhere doth most plainly make manifest producing the example of the Servant who had been a Debtor to whom though he ought much yet upon his intreaty his Lord forgave him the whole This servant after his debt had been freely remitted unto him denying the like favour in a smaller matter to his fellow-servant was cast into prison and condemâ—ed to punishment e Hoc autem alio in loco ipse dominus apertissimé manifestat proferens servi illius debitoris exemplum cui plurimum debenti rogatus Dominus debitum omne concesserat qui cum post indultum debitum conservo suo debenti sibi nollet ipse dimittere in carcerâ—m traditus damnatus in poenâ est Chromatius in Mat. 5. 6. Macarius who lived about the year 370. is a diligent and frequent Assertor of the Doctrine maintained in our present Digression in his Writings After the same manner saith he the Spirit admonisheth the Soul which by grace knoweth God and is purified from her former sins and is endowed with the ornaments of the Holy Ghost and hath tasted the divine and heavenly meat or nourishment yet because she doth not walk in this knowledg with that diligence which is meeâ— nor preserveth that good affection and love which she oweth to her heavenly Husband Christ as becometh her she IS CAST OFF AND DRIVEN AVVAY FROM THAT LIFE OF WHICH SHE DID PARTAKE Not long after Wherefore we must strive and take heed with the greatest wisdom that we work out our Salvation with fear as it is written Whosoever therefore of you are made partakers of the Spirit of Christ see that in nothing neither small nor great you behave your selves carelesly nor reproach the Spirit of Grace LEST YOV BE BANISHED FROM THAT LIFE WHICH YOV HAVE NOVV OBTAINED f Eodem modo etiam Spiritus admâ—net animam quae per gratiam cognoscit DeuÌ„ purificata est à pristinis peccatis ac ornamentis spiritús sancti dotata et prâ—gustavit divinuÌ„ ac coelosteÌ„ cibuÌ„ ob id tamen quòd non sicuti decebat deligenter in eâ noticiâ versata est nec decenter bene volentiaÌ„ ac dilectioneÌ„ Christo Sponso coelesti debitaÌ„ conservavit projicitur expellitur à vitâ cujus erat facta particeps Macar Hom. 15. Et paulò post Quapropter certanduÌ„ est suÌ„ma prudentiâ nobiâ— cavenduÌ„ ut cuÌ„ timore saluteÌ„ nostraÌ„ operemini operemur sicut scriptuÌ„ est Quicunque ergo participeâ— facti estis Spiritus Christi in nullo pusillo vel magno contemptim vos geratis neque gratiam spiritus contumeliâ assiciatis ne exuletis à vitâ quam jam adepti estis c. Yet again a little after But when the Soul hath obtained Grace now is there need of much understanding and perspicacity in discerning which things themselves God also gives unto the Soul asking them of Him that so this Soul may serve Him in that Spirit which she hath received with all acceptation and in nothing be overcome of evil or deceived through ignorance turning aside through rashness and sloth and falling to do all things besides or contrary unto the comely Order of the Divine Will For PVNISHMENT DEATH AND MOVRNING ABIDE SVCH A SOVL which in effect the divine Apostle Himself also saith lest when I have preached unto others I my self should be a castaway You see after what manner or at how great a rate He feared notwithstanding He was an Apostle of God The same Father in the same place speaketh words to this effect For man is of that nature or frame that though He be fallen into a deep gulf of vice and is become the Servant of Sin yet He may be converted or turned to that which is good and on the contrary being the bond-man of the Holy Ghost and overcome with the drunkenness of spiritual and Heavenly things He may be turned back to that which is evil g Et paulò post Caeterum ubi anima gratiam est adepta tuÌ„ intellectu multo atque perspicatiâ opus est quae etiaÌ„ ipsa largitur Deus animae ab eo
hope that he MAY BE one of Gods Elect at present hath ground yea the same ground to hope that he Is such an one at present Now if such an unregenerate man as hath been oft mentioned hath a sufficient ground of hope that he is at present one of Gods Elect then have the generality of wicked and unregenerate men respectively a sufficient ground of hope that they are all and every person of them the Elect of God For if any one of this sort of persons hath a sufficient ground of hope in this kind then have they all and every one the same for no ground of difference between them in this case is imaginable But how ill it accords with sundry the grounds and principles of our Adversaries to affirm That all the world which as John saith lieth in wickedness should have sufficient ground of hope that they are the Elect of God I leave to themselves to consider Therefore certainly no unregenerate person such especially as we lately described hath any sufficient ground of hope that he is at present one of the Elect of God and consequently the Doctrine we oppose for denying that Christ dyed for all men without exception leaveth no place or ground of any such hope unto unregenerate persons which is likely to engage or provoke them unto any Gospel enquiry or addressment of themselves to the means of beleeving no nor yet which leaves them in any capacity of being wrought or perswaded hereunto by any other motives or inducements whatsoever 5. And lastly In case unregenerate men should by the leave and sufferance of the said Doctrine be under any such hope as it asserts unto them I mean that they may be the Elect of God in that sence of the word Elect which the Patrons of this Doctrine commonly put upon it yet would not this hope be apt or likely to animate or encourage them to such applications of themselves as those specified no nor yet suffer them to be much affected with or wrought upon in this kind by any other motives or means of excitement whatsoever The Reason hereof hath been formerly given where we shewed and proved that such an hope which hath certainty of success or attainment absolutely and unconditionally insured unto it is not of that kind of hope which is likely to engage much unto action a Cap. 10. Sec. 15. Cap. 13. Sect. 7. I here add and have added That the very genius or import of it is rather to render the Subject of it uningageable unto action by other motives And thus we clearly see by a through examination and debate of the whole business that the Doctrine of our present contest and which denyeth that Christ dyed for all men leaveth no ground of hope for any person whatsoever in his natural condition that he either is or may be one of those who are in any possibility of being saved by Christ and consequently must needs be a Doctrine Anti-evangelical in the highest This for the opening and asserting of the Philanthropy of God avouched in the Scriptures When the Apostle writeth thus to the Hebrews For if we sin willingly after §. 9. we have received the knowledg of the Truth there remaineth NO MORE SACRIFICE for sins b Heb. 10. 26. he clearly supposeth that they for whose sins there was an expiatory Sacrifice offered by Christ may by Apostacy and a rejection of the grace of this Sacrifice reduce themselves to such a condition wherein they shall be uncapable of any attonement for sin by any Sacrifice whatsoever For this clause there remaineth NO MORE Sacrifice for sin evidently implieth 1. That before the horrid sin of Apostacy here spoken of the persons that fall into it have or had a Sacrifice for their sins viz. for the expiation and attonement of them which can be no other but the Sacrifice of the Death of Christ. In saying there remaineth no more or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not still or not further a Sacrifice for sins he must of necessity suppose that till that sad alteration in their spiritual estate here described by their sinning wilfully after c. should befall them they were partakers of a Sacrifice for the expiation of their sins which as hath been said must needs be the Death of Christ otherwise they should have been in no worse case as to matter of receiving benefit by the Death or Sacrifice of Christ after their Apostacy then before 2. That upon and after this alteration they are either absolutely and altogether excluded from a re-admission into their former grace whereby they were partakers of the Sacrifice of Christ or at least that they stand upon terms of extream difficulty ever to obtain such a re-admission So that this passage of Scripture befriendeth both the main Doctrines avouched in this first part of our Discourse with pregnancy of confirmation respectively For 1. It supposeth that Christ offered the Sacrifice of Himself for the sins of those who very possibly may never be saved by him and consequently for all men without exception for concerning those that come to be saved by him there is no question And 2. That they who have sometimes been partakers of the Sacrifice of Christ and hereby of the Grace and Favour of God in the pardon of their sins may afterwards apostatize into such a condition wherein there remains no more Sacrifice for their sins but a certain looking for of judgment and fiery indignation c. Calvin himself knew not it seems how to manage the place but in full comport with the sence given There is a great difference saith he upon the place between particular fallings and such an Universal defection whereby it cometh to pass that we WHOLY FALL AVVAY from the Grace of Christ But because this cannot befall any man but him who is enlightened therefore he saith If we sin willingly after we have received the knowledg of the Truth as if he should say who shall willingly CAST AVVAY THAT GRACE WHICH HE HAD OBTAINED A little after He the Apostle denies that any Sacrifice remains for those who DEPART FROM THE DEATH OF CHRIST which is not done by any particular Delinquency but by a CASTING AVVAY OF FAITH TOTALLY a Porrò multùm interest inter particulares lapsus universalem ejusmodi defectionem quâ fit vt à Christi gratiâ in totum excidamus Quia autem nemini hoc contingere potest nisi qui jam illuminatus fuit ideò dixit Voluntarie post acceptam veritatis noticiam peccantibus acsi diceret Qui sciens ac volens grantiam quam adeptus erat abjecerit Et paulò pòst Hostiam ergo iis residuam esse negat qui à Christi morte discedunt quod fit non particulari aliquo delicto sed abjectâ in totum Fide Doubtless they who depart from the Death of Christ were sometimes at it i. e. partakers of it and they who cast away Faith totally sometimes had it And long
Lexic in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Lexicon Ioh. Scapulae in eodem verbo Besides many the like The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus understood render the sence of the place clearly this that God by the Cross or Death of Christ reconciled Men on Earth and Angels in Heaven viz. between themselves Angels being enemies unto Men because of their sinning against God which cause of enmity being taken away by the Death of Christ the Angels are become friends to them as we lately shewed not to Himself but FOR HIMSELF i. e. for the effecting of his own great and gracious Design in advancing Christ to be Head unto both being incorporated and united in the same Body which without the healing of the enmity or disaffection between them could not have been as we lately proved This Exposition differs not much from that of Augustin in Cap. 61. 62. Enchirid. ad Laurentium By what hath been argued upon the two Passages it appears I presume sufficiently that there is nothing to be found in either of them from which the Salvation of all Men can with any colour of Reason be concluded Much less can any such Conclusion be regularly drawn from that of our Saviour Verily I say unto thee thou shalt by no means come out thence meaning out of the prison of Hell till thou hast payd the uttermost farthing e Matt 5. 26. For threatening men that they shall not come out of Hell till they have payd c. He no ways supposeth that in process of time they will suffer to the uttermost of what they have deserved in Punishment by sinning against God and that then God will deliver them The emphasis of the expression rather carryeth a sence of a contrary import viz. that they must never expect to come out from this Prison in as much as they will never be able to pay in Punishment what they owe to the just severity of God for sinning against him especially after such a rate as they have done For they are onely obdurate and finally impenitent sinners that are cast into this Prison A Promise of receiving any thing being made or implyed upon the performance of an unpossible Condition is equivalent to a threatening that a man shall never receive it When God expresseth himself thus to Jerusalem When thy sister Sodom and her daughters shall return to their former estate and Samaria and her daughters shall return to their former estate then thou and thy daughters shall return to your former estate f Ezek. 16. 55. He rather threateneth this City with a non-returning to her former estate then promiseth any such thing to her So in case our Saviour should promise unto those that are cast into the Prison of Hell for the debt of their sins that when they have payd the full debt they shall be released and come forth it would rather have the import and force of a threatening that they should never be released then of a Promise of releasement after any time whatsoever Yea such Promises as these are more emphatically interminative or threatening them plain and formal Threatenings themselves The Reason is because a plain and bare Threatening onely â—mports the Purpose of Him that threateneth to bring the evil mentioned in the Threatening upon the Person threatned whereas such Promises as we speak of wherein deliverance from evil is promised upon the performance of an impossible Condition the reason or cause why the evil threatened should be executed or inflicted upon the Person threatned commonly is implyed As when our Saviour promiseth for the words in hand have a kinde of Promissory import that they who are cast into Hell shall come forth when they have payd the uttermost farthing i. e. discharged the full debt he plainly intimates the reason or cause why they shal never come forth out of this Prison to be because they will never make such Payment Now a Threatening upon an equitable and just ground for the execution of it is much more piercing and convincing then when it is simply and without any mention or intimation of such a ground denounced If it be demanded But why should not men who are cast into Hell for §. 5. sin be able in continuance of time to pay the uttermost farthing and so be delivered from thence at the last Or how can it stand with the Justice or Equity of Gods Proceedings against Men for sin to inflict everlasting Punishments upon them for sinning onely for a short time I answer 1. Sin especially such sin for which men are sent to Hell being an injury or base affront offered to an infinite Majesty and Goodness the demerit of it must needs be great and indeed unconceivable The reviling of a Magistrate or the smiting of a Prince in the face are misdemeanors of an higher nature and justly more punishable by men then the like injuries done to meaner men Yea it is the sence of all men that the greater the Person is in Dignity especially when His worth and merit is every ways answerable to whom an injury or indignity is offered the greater proportionably is the offence committed and obligatory to the greater Punishment When the standers by said to Paul Revilest thou Gods High Priest g Acts 23. 3. they clearly intimated that the sin of reviling a Person invested with so great a Dignity as the High-Priesthood was signally demeritorious and deserving exemplary Punishment Now then allowing proportionably for the incomprehensible and endless Dignity Soveraignty Majesty of God all in conjunction with eminency of worth and goodness every ways commensurable to them the injury which men offer unto Him by voluntary sinning against Him and His Laws plainly appears to be of infinite demerit and so binding over the sinner to an infinite Punishment infinite I mean either intensively in respect of the nature or quality or extensively in respect of the duration of it Now the Creature not being capable of suffering Punishment infinite in the former consideration the just severity of God imposeth upon Him that which is infinite in the latter To speak or think slightly or lightly of the guilt or demerit of sin or to look upon the Punishment of Hell fire as exceeding the proportion thereof proceedeth either from a profound ignorance of the Nature Majesty infinite Goodness and Sweetness of God or else from a profane neglect of an intense and due consideration of them 2. The infinite Purity of the Divine Nature and most perfect Hatred of sin ruling and reigning therein may well be conceived little less then to necessitate Him 1. To the denunciation and threatening of that most severe Punishment we speak of for the restraint and prevention of it and consequently to the execution hereof when the sinner shall despise His Attonement and neglect to wash himself in that Fountain which He hath most graciously opened for sin and uncleanness i. e. for men to purifie and wash themselves in from
He had of His Christ and that most gracious and wise contrivement of Him in order to such a Purpose which was before Him He framed and made within Himself from the days of Eternity or before the foundation of the world The Purposes or Intentions of God concerning such and such Acts or Dispensations are very usually in Scripture expressed by the Names of the Acts or Dispensations themselves as likewise the Purposes or Intentions of Men are after the same manner Thus Rom. 8. 30. Rom. 8. 30. God is said to have glorified those whom He intends or hath decreed to glorifie Thus also 2 Tim. 1. 9. and again Tit. 3. 5. He is said to have 2 Tim. 1. 9. Tit. 3. 5. saved those who were not actually saved but onely under His Purpose of saving them to omit many the like So in the Scripture in hand He is said to have chosen us before the foundation of the world because He purposed or decreed before the foundation of the World to chuse us Well but what was the Nature or Tenor of this Purpose or Decree of His concerning our Election or how and in what sence it is said to have been in Christ as the Apostle here asserts it to have been According to the most usual and proper signification of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in in such a construction that is said to be done in Christ which is done by means of Him or for His sake or by the meritorious influence or contribution of His Death and Sufferings by way of motive towards the doing of it In this sence the Preposition is used a Verse or two after a place that will give light to the phrase in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to Ephes 1. 6. the praise of the glory of His Grace whereby He hath made us accepted in His Beloved i. e. hath made us dear and neer and precious to Himself by means of the Death Satisfaction and Attonement made by His Beloved Son for us By the way if the Grace of God it self and that in the glory of it in which consideration the Apostle here speaks of it doth no other ways upon no other terms render us accepted with Him but onely in and through His Beloved viz. as having made our Peace by the Attonement of His Death for us then were we not so highly accepted with Him through any Purpose of Election especially if we shall conceive this Purpose of Election to have been conceived in God before and without all consideration of the Death of Christ as the common Notion of Election suggesteth So then God is said to have purposed our Election or chusing in Christ because His Purpose was to separate elect and chuse those who should beleeve in Christ for his sake in whom they beleeve to Salvation This Interpretation might be much cleared and confirmed by the opening of these words which we had not long since in hand Rom. 9. 11. That the Purpose of God according to Election Rom. 9. 11. might stand not of works but of him that calleth The Purpose of God according to Election i. e. that Purpose Counsel or Decree of God according unto which or in conformity whereunto He ordereth and manageth His Election of Persons in time is here described 1. Negatively not of works 2. Affirmatively in these words but of him that calleth When the Apostle denies the Purpose of God according to Election to be of works his meaning clearly is that God did not purpose to elect separate or chuse those men to eternal Life who should seek their Justification by the works of the Law Again when he affirmeth this Purpose of God according to Election to be of him that calleth meaning of God himself who calleth Men to Justification and Salvation his meaning as clearly is that the Tenor of Gods Purpose according unto which he means to elect and chuse Men and Women to eternal Life is this viz. to make choyce of those for this blessed end and purpose who shall beleeve in his Son Jesus Christ or seek their Justification by Faith This Purpose is said to be of Him that calleth in opposition to a Being of Works because a Purpose according to Election which should be of Works is the Purpose of them that are called viz. Men they conceive and think that God should purpose and intend to chuse those only unto life who should be diligent Observers of the Law and seek their Justification that way but now the Purpose of God according to Election is not formed or shaped according to the sence or Notion of those that are called who generally pitch upon Works but according to the sence and minde of God Himself who calleth who as we know hath declined Works for such a purpose and hath chosen Faith So that the Apostles meaning in this Antithesis not of Works but of Him that calleth is plainly this not of Works but of Faith Faith and Works being famous Antagonists or Competitors in the writings of this Apostle for Justification the one as set up by God the other by Men. The same Interpretation of the phrase who hath chosen us in Christ may be yet further strengthened by that in Peter Elect according to the Foreknowledg of 1 Pet. 1. 2. God the Father through Sanctification of the Spirit unto obedience and the sprinkling of the Blood of Jesus Christ First he saluteth them as persons Elect or chosen according to the Foreknowledg or Pre-approbation as we have formerly observed the word frequently to signifie of God the Father i. e. as persons so qualified or as having obtained such an estate and condition wherein God the Father from Eternity judged it meet to Elect or chuse the persons of men unto Salvation or to estimate and account men meet or worthy eternal Life In this sence he terms them Elect according to the Foreknowledg or Fore-approbation of God meaning that their present condition in beleeving did according to the Tenor of the eternal Counsel and Purpose of God in that behalf separate between them and the generality of the world who in respect of their unbelief were looked upon by him and adjudged as the refuse of Men in comparison of them and in their present posture unmeet to have Salvation conferred upon them 2. He particularly describeth what that qualification or condition is which God foreknew or fore-approved as meet for Him to regulate His Election of the Persons of Men by and wherein now they were invested and consequently Elected in those words through sanctification of the Spirit unto obedience and the sprinkling c. His meaning is that they through the assistance and gracious co-operation of the Spirit of God were now brought to yeeld Obedience unto the Gospel to beleeve in Jesus Christ as he who by his Death had purchased Remission of sins for them c. implying that such an estate and condition as this Sanctification by the Spirit c. is
God what they mean by this Sancta Simulatio As far as my short understanding is able to reach to talk of an Holy Simulation and of a Sun shine Night or of a Beast endued with the reasonable Soul of a man would make Discourses of a parallel consistence If Simulation counterfeiting or professing one thing whilest the contrary is intended be holy in God why or how should they not be holy in Men also But in Men we know they are abominable Yet the Tenor of Gods Injunction unto Men is AS HE THAT calleth you is Holy SO BE YE HOLY in all manner of conversation a 1 Pet. 1. 15 Or if some things in God may be Holy which are abominable in Men how or by what rule shall Men distinguish between such holy things in God which are holy also when found in Men and such other holy things in God which when found in Men are abominable Besides the Holy Ghost attributes the Honorable Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one uncapable of lying unto God b Titus 1. 2 If God cannot lye much less can He counterfeit or dissemble simulation and dissimulation always including lying and adding somewhat besides that is evil to boot And doubtless he that so much loveth or desireth Truth i. e. conformity in reality of purpose and affection unto words and outward professions in the inward parts c Psal 51. 6 of Men and commands them to love not in word or in tongue but in deed and in Truth d 1 Iohn 3. 18 is himself fully commensurable in Heart and Soul in the most real Purposes and Intentions that can be conceived with all that goeth out of his lips His mouth is not so wide opened unto the World but that his Heart is enlarged accordingly nor is He at any hand to be judged like unto him whom David brandeth with this character of wickedness The words of his mouth were smoother then butter but war was in his Heart His words were softer then oyl yet were they drawn swords e Psal 55. 21 Such a simulation or dissembling as we now speak of and which some most unworthily attribute unto God is by the very light of Nature execrable and accursed Homer puts these words into the mouth of his Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iliad 1. i. e. To me He is abhorr'd like Death Whose Heart accords not with His Breath But this subter-fuge of Simulatio Sancta is it seems so broadly obnoxious that the greatest part of those who wish themselves safe from the prementioned Scriptures are afraid or ashamed to trust to it Therefore 2. Some others of them attempt an escape by the new but dead way of this Distinction God say they wisheth the Peace and Salvation of those that perish voluntate approbativâ with or according to His approving Will i. e. He approveth of the Salvation of such Persons as good but He doth not wish it voluntate efficaci i. e. with His efficacious Will Are not men think we sorely afraid of the Truth who can accept of deliverance from it by the unworthy hand of such distinctions as these For 1. Is it a thing of any reasonable resentment in the least that God should positively and peremptorily determine and decree from Eternity that which is directly contrary to His Will of Approbation Or is not the destruction of those who perish contrary to their Salvation Therefore if God approveth of their Salvation and yet peremptorily decreeth their Condemnation whether positively or permissively onely as these men count Permission is not material as we formerly observed b Cap. 2. §. 20 doth He not decree that from Eternity which His Soul hateth or abhorreth or which is the same which is contrary to His Will of Approbation And who ever decreed such a thing which is contrary to what he approveth taketh pleasure or delighteth in No man ever yet being in possession of his Senses though but common and ordinary decreed his own Sorrow or any thing contrary to what he approveth In what sence Christ is said to have been delivered up taken and crucified with wicked hands by the determinate Counsel of God hath been formerly opened c Cap. 2. Sect. 13 by the Tenor of which Explication it plainly appeareth that in or about the crucifying of Christ there was nothing decreed or determined by God but with perfect accord to His Will of Approbation 2. When the said distinction teacheth us that God doth not will the Salvation of those that perish voluntate efficaci with his efficacious or effectual Will I would gladly know what it meaneth by this efficacious Will of God Certainly He willeth the Salvation of these men with a Will efficacious to a degree yea to a very considerable and great degree with a Will I mean exerting it self upon such terms in order to the promoting furthering and procuring their Salvation that unless they resisted the Holy Ghost they should be actually saved yea upon such terms that God himself professeth that He knoweth not what to do more to effect or procure their Salvation then what He doth What could have been done more saith He to my Vineyard that I have not done in it d Isaiah 5 4 To interpret What could have been done more by What would have been done more is to dissence the place and to make Hay and Stubble of good Silver and Gold In what sence God is and properly enough may be said not to be able to do more then what He actually doth to promote the Salvation even of those who perish hath been formerly opened e Cap. 16 Sect. 15 16 Yea the learnedst abettors of that Doctrine which we now oppose generally grant that God vouchsafeth means of Salvation yea sometimes means very rich and powerful in this kinde unto those who in the event are not saved Doubtless such Dispensations as these argue a Will in God some ways and in some measure operative and efficacious in order to the Salvation of such men which is more then a Will of meer Approbation If by the efficacious Will of God the said Distinction meaneth such a Will which acteth irresistibly or necessiâ—atingly in order to the saving of men and that God with such a Will as this doth not will the Salvation of any of those who perish My Answer is 1. That if this be meant particularly of the initial or first applications made by God unto such men that Will of His from which these proceed may in a sence be said to act irresistibly and necessitatingly towards their Salvation not indeed as if by these exertions or actings of this Will of His the Salvation of these men must necessarily follow but because such applications of God unto them in order to their Salvation cannot be prevented nor God hindered by any means whatsoever from or in the making of them unto them God will will or nill men themselves or who ever besides
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
that there is a Saviour left to us for a suffrage of Life meaning by whom Life is voted in Heaven for us which the Law could not provide which Saviour God from the beginning decreed should be born who because He was the onely person that could be found without sin having overcome the Enemy of Mankinde ABOLISHED or blotted out THE SINS OF ALL MEN z SalvatoreÌ„ ergo nobis relictuÌ„ dicit ad suffragiuÌ„ vitae quaÌ„ Lex providere non potuit quem ab initio Deus nasci decrevit qui proptereà quod solus sine peccato inveniretur devicto generis humani hoste omnium peccata deleret Ambr. Epist ad Rom. c. 9. Jerom who also was contemporary with Augustin though somewhat his Senior gave the right hand of fellowship unto Him in the Doctrine now under inquest We shall onely taste His Judgment in this behalf in a few Testimonies from amongst many The Lord saith He being about to suffer FOR ALL THE WORLD and TO REDEEM ALL THE NATIONS on the Earth with His Blood makes his abode in Bethany the House of Obedience a Passurâ—â— pro omni Mundo Dominus universas nationes sâ—â— sanguine re dempturus moratur iâ— Bethaniâ domo Obedi entiae c. Hierâ—n in Maâ— 26. c. Elsewhere having recited that of our Saviour So God loved the World that He gave his onely begotten Son c. Joh. 3. 16. He 〈…〉 eth on thus But if now a considerate Reader shall in his secret thought answer or reply Why are there many who are not saved if He saved them and loved them and spared their children and redeemed them with his Plood and assumed them or their Nature and exalted them being assumed There is a plain Reason to be given for they beleeved not and grieved or exasperated the Holy Spirit b Quod si prudens Leotâ—r tacitâ cogitationâ— responderit quare multi non sunt sâ—lvati si ipsâ— salvavit â—â—s dilexâ— pepercit filiis suis redemit eos saÌ„â—uine suo suscepitque exaltavit assumptos Irfertur causa perspicua Ipsi enim noÌ„ credibâ—runt exâ—cerbarunt Spiritum Sactvm c. Hieron in Isai 53 c. A little after speaking of John Baptist of whom it is said that He came to be a Witness to bear witness of the Light that all Men through him might beleeve He subjoyneth He is not presently in fault if many refused to beleeve for the Will of him that came was that ALL MEN should BELEEVE and be SAVED c Et mox Nec statim in culpâ est si plures credere noluerunt sed voluntas venientis haec fuit vt omnes crederent salvarentur Once more writing to Oceanus He challengeth some erroneous Person for suggesting unto him that there are some sins which Christ cannot purge with his Blood and that the scars of mens old sins stick so deep in their Bodies and Souls that they cannot be healed or made less by his medicine Concerning whom He demandeth What elsâ— doth such a person but make Christ to have dyed in vain For he dyed in vain if there be any whom he cannot quicken or give life unto And John pointing at Christ with his finger and voyce Behold the Lamb of God! Behold Him that taketh away the sins of the World should speak an untruth if there were any such persons in the World whose sins Christ had not abolished or blotted out For they who are not taken into consideration by the indulgenâ—e of Christ must be proved not to belong to the World or if they be of the World one of the two must take place if they be delivered from their sins they give Testimony to the Power of Christ if they be not delivered they do in effect demonstrate the weakness of the thing which God forbid that we should beleeve concerning him who is Omnipotent d Dicit esse aliqua peccata quae Christus non possit purgare sanguine suo tam profundas scelerum pristinorum inhaerere coporibus atque animis cicatrices vt medicinâ illius attenuari non queant Quid aliud agit nisi vt Christus frustrà mortuus sit Frustrà autem mortuus est si aliquos vivificare non potest Mentitur Johannes digito Christum voce demonstrans Ecce Agnus Dei Ecce qui tollit peccata Mundi si adhuc sunt in seculo quorum Christus peccata non deleverit Aut enim ostâ—ndendi sunt non esse de Mundo quos Christi ignoret indulgentia aut si de Munde sunt eligendum è duobus alterum liberati à peccatis Christi Potentiam probant non liberati quasi adhuc Rei imbecillitatem demonstrant Absit hoc aâ— Omnipotente credere Hieron Epist 83. ad Oceanum He that remains yet unsatisfied whether this Father held General Redemption or no may if he please to seek finde more balast for his thoughts in this kinde in what He hath written upon Cap. 43. and Cap. 45. of the Prophecy of Ezekiel I confess that when He speaks of the application or actual enjoyment of the Redemption purchased by Christ He then limiteth it as all the Fathers generally do and as we expresly did Cap. 17. of this Discourse to the particular Society of Beleevers We shall not need to cite places upon this account Chrysostom who lived some years before Austin was not at all behinde §. 3. him in avouching the same Doctrine concerning the extent of the Redemption of Christ. Writing upon those words Heb. 9. 28. So Christ was offered to bear the sins of many He demandeth thus Why doth he say of many and not of all viz. because all have not beleeved For He indeed DYED FOR ALL MEN and TO SAVE ALL MEN as much as was in him For that Death of His did counter-balance the Destruction of all Men. But he did not bear or offer up the sins of all Men because they themselves WOVLD NOT e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Heb. c. 10. Hom. 17. So that He clearly resolves the perishing of Men not into any want of Attonement made by Christ for them but into themseves and their own wilfulness in not beleeving For He expresly saith That Christ dyed for all Men and that to save them Again commenting upon Cap. 2. 9. of the same Epistle and having rehearsed these words of the Apostle That he through the grace of God should taste Death for every Man not saith He for Beleevers onely BVT FOR THE WHOLE WORLD for he dyed for all Men. For what though all do not beleeve He hath fully done that which was proper for him to do f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Heb. c. 2. vers 9. Much to the same purpose in another place Although Christ did not gain all Men yet he dyed for all Men so fulfilling that which belonged unto him g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Rom. 14. 15.
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
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
Therefore without controversie the sence of the Nicene Fathers in the mentioned Passage of their Creed was that Christ became Man and suffered death for all Men without exception Now this Nicene Creed as is well known to those that are a little versed in Ecclesiastical History was attested and subscribed by the three Oecumenical Councils next following the first at Constantinople the second at Ephesus the third at Chalcedon Nor do I remember that it was ever censured or rejected by any Council or Synod esteemed Orthodox I shall not insist upon that Epistle of Cyril of Alexandria an Author lately mentioned written to Nestorius the Heretique approved by three General Councils in which Epistle Christ is expresly termed the Saviour of us all g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerardus Johannes Vossius a late Protestant Writer of good Note a diligent Searcher into and unpartial Relator of matters of Antiquity reporteth that by a Synod assembled at Mentz in the year 848 of which Rabanus Maurus was President and at which Haymo was present Goteschalcus the Monk was condemned who amongst other erroneous Opinions held That they who perish although they sometimes beleeved and were baptized yet were not redeemed by Christ but onely Sacramentally or as far as the sign of Redemption reacheth nor ever separated from the mass of perdition h Cujus inter dogmata erat eos qui pereunt â—t si prius credi derint baptizati suerint non nisi signo tenus redemptos fuisse à Christo nec unquam à perditionis massâ fuisse secretos Gerar. Joh. Voss Hist Pelag. lib. 6. Thesi 12. The same Author addeth further that soon after this Moguntine Synod there followed a Council of the Church of Rhemes and of many other Bishops in France whereof Hincmarus a learned man in these times was President this Council He saith approved the Judgment of the former touching their censure of Goteschalcus Yea He proceedeth and saith yet further that the Church of Lyons although in many things it rather inclined to Goteschalcus then to the two late mentioned Synods yet in the Particular in hand it approved the Sentence of the said Synods In a large Transcription which he exhibiteth from the Acts of this last Synod he citeth words to this effect How then when they are baptized in the Death of Christ and are washed from their sins in HIS BLOOD is that true Renovation and true Purgation wrought if they yet remain in the mass of Damnation and Perdition concrete and not severed i Quomodo ergo in eis perficitur dum in Morte Christi baptizaÌ„tur in ejus Sanguine à peccatis abluuntur vera innovatio vera muÌ„datio si adhuc in damnationis perditionis massâ concrâ—ti non discreti detinentur Ibid. He speaketh as appears all along the Discourse of such Persons who finally apostatize and perish Therefore the clear sence of this Council also was that those who are washed from their sins in the Blood of Christ and consequently who were redeemed by Him may notwithstanding perish The same Doctrine as the same Author reporteth was approved and further established by another Synod held at Valentia in France consisting of the Bishops or Ministers of the fore-mentioned Church of Lyons and of two other Churches who professed that they did beleeve it as a thing meet to be held with the firmest belief that as some of those who are truly regenerate and truly redeemed are eternally saved by means of their continuance through the Grace of God in their Redemption so that others OF THEM because they would not abide in the safety of that Faith which they once received and chose rather whether by embracing corrupt Doctrine or by wickedness of life to reject and MAKE VOYD THE GRACE OF REDEMPTION then to preserve it are never able to arrive at the fulness of Salvation or to attain eternal Happiness k Item firmissimé tenendum credimus quòd omnis multitudo fidelium ex aquâ spiritu regenerata ac per hoc veraciter Ecclesia incorporata juxta DoctrinaÌ„ Apostoli in Morte Christi baptizata in ejus sanguine á peccatis abluta quia nec in eis potuit esse vera regeneratio nisi fieret vera Redemptio cum in Ecclesiae Sacramentis nihil sit cassum nihil ludificatorium sed prorsus totum verum ipsâ sui veritate ac sinceritate subnixum Ex ipsâ tamen multitudine Fidelium RedemptoruÌ„ alios salvari aeternâ salute quia per gratiam Dei in suâ RedeÌ„ptione fideliter permanent alios quia permanere noluerunt in salute fidei quam initio acceperunt Redemptionisque gratiam potiús irritam facere pravâ Doctrinâ vel vitâ quà m servare elegerunt ad plenitudinem salutis ad percaptionem aeterna Beatitudinis nullo modo pervenire c. If my Library would hold out it is like I might be able to produce other §. 14. Councils and Synods besides these insisted upon interessed in the same Doctrine which these as we have heard avouched for Orthodox But the joynt Testimony of those which have been produced is I suppose matter enough and proper enough to stop the mouth of that whether ignorant or worse-conditioned Calumny which traduceth the Opinion or Doctrine of General Redemption as if it were an old rotten Popish Opinion that had been from time to time rejected and thrown out of the Church by all orthodox and sound Men. The truth is I have not in all my reading which I confess is of no considerable compass for my years to my best remembrance met with the censure or rejection of the said Doctrine in the Acts or Records of any one Council or Synod whatsoever unless haply it be in the Acts of the nuperous Synod of Dort For to a man of an erect Judgment and whose spirit hath more of God and of a man in it then to suffer it self to be yoked with prejudice or base partiality reading and weighing some Passages in the Records of this Synod it cannot lightly but be a matter of some difficulty and which will cost him some of his thoughts to resolve himself clearly what the Resolutions of this Synod were touching the extent of the gracious Intentions of God in or about the Redemption purchased by Christ at least in case these Resolutions of theirs be onely estimated by their expressions Do not such Sayings as these distinctly sound Universal Attonement by Christ God commiserating MANKIND being fallen sent His Son who gave Himself a price of Redemption FOR THE SINS OF THE WHOLE WORLD And a little after Since that Price which was PAYD FOR ALL MEN and which will certainly benefit all that beleeve unto Eternal Life yet doth not profit all Men c. Again So then CHRIST DYED FOR ALL MEN THAT ALL AND EVERY MAN might by the mediation of Faith through the vertue of this Ransom obtain Forgiveness of sins and eternal Life I know
dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 98 99 100 c. 5. 19. To wit that God was in Christ reconciling the World unto himself not imputing their trespasses unto them Pag. 87 88 c. 7. 1. Having therefore these Promises let us cleanse our selves c. 334 8. 12. For if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 17 548 10. 15 16. Not boasting of things without our measure and not to boast in another mans line 331 12. 14. but Parents for the children 70 13. 14. and the communion of the Holy Ghost be with you all 286 Gal. 1. 6. I marvel that ye are so soon removed from him that calleth you unto another Gospel c. 362 363 2. 21. For if righteousness come by the Law then Christ is dead in vain 459 3. 16. Now to Abraham and his seed were the Promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ 458 4. 11. I am afraid of you lest I have bestowed upon you labor in vain 363 6. 1. Brethren if any man be overtaken in a fault c. 323 Ephes 1. 4. According as he hath chosen us in him before the foundations of the world that we should be holy c. 62 63 461 1. 6. To the praise of the glory of his Grace wherein he hath made us accepted in the Beloved 462 1. 10. That in the Dispensation of the fulness of times he might gather together in one all things in Christ both which are in Heaven c. 436 1. 11. who worketh all things after the counsel of his owâ— will 67 429 430 482 1. 13 14. In whom also after ye beleeved ye were sealed with the spirir of promise which is the earnest of our inheritance c. 255 256 1. 22. And hath put all things under his feet and gave him to be the Head over all things to the Church 436 438 c. 2. 3. and were by nature children of wrath 518 4. 30. whereby ye are sealed to the day of Redemption 256 5. 5. For this ye know that no whoremonger nor covetous man who is an Idolater hath any inheritance in the Kingdom of Christ c. 272 5. 18. but be ye filled with the Spirit 325 5. 23. and he is the Saviour of the body 252 253 Philip. 1. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ 241 242 1. 7. Even as it is meet for me to think this of you all because I have you in my heart c. Ibid. 2. 12 13. work out your own Salvation with fear and trembling For it is God that worketh in you both to will c. 176 Colos 1. 20. And having made peace through the blood of his Cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven 436 437 c. 1. 21. And you that were sometimes alienated c. 439 1. 23. If ye continue in the Faith grounded and setled c. 237 2. 8 20. the rudiments of the world 522 523 1 Thess 5. 23. And the very God of peace sanctifie you wholly and I pray God that your whole spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 238 239 2 Thess 3. 3. But the Lord is faithful who shall stablish you and keep you from evil 235 1 Tim. 1. 18. This charge I commit unto thee son Timothy according to the Prophecies which went before on thee that thou by them mightest war a good warfare c. 357 1. 19. which some having put away concerning Faith have made shipwrack 353 354 c. 2. 4. Who will have all men to be saved and c. 103 104 284 2. 6. Who gave himself a ransom for all men 97 98 5. 15. For some are turned back already after Satan 365 6. 3. and to the Doctrine which is according to godliness 333 6. 13 14. I give thee charge in the sight of God that tho ukeep this Commandment without spot unrebukable unâ—il the appearance of our Lord Jesus Christ 239 2. Tim. 1. 3. whom I serve from my forefathers with pure conscience 355 356 1. 12. I am perswaded that he is able to keep that which I have committed unto him against that day 254 2. 13. If we beleeve not yet he abideth faithful he cannot deny himself 359 2. 18. and overthrow the faith of some 358 2. 19. Nevertheless the foundation of God standeth sure and hath t is seal The Lord knoweth who are his c. 359 360 c. 4. 2. preach the Word be instant in season out of season 440 Tit. 1. 1. according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness 243 244 269 283 c. 1. 4. To Titus mine own Son after the common Faith 489 2. 11. For the Grace of God that bringeth Salvation hath appeared unto all men 406 407 2. 14. Who gave himself for us that he might redeem us from all iniquity c. 250 3. 4. But after that the kindness and love of God our Saviour towards man appeared c. 408 409 c. Hebr. 1. 3. upholding all things by the Word of his power 3 2. 3. How shall we escape if we neglect so great a Salvation 480 492 499 2. 9. that he by the Grace of God should taste Death for every man 102 103 2. 16. For verily he took not on him the nature of Angels 484 3. 6. whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end 260 261 6. 4 5 6. For it is unpossible for those who were once enlightened if they fall away to be renewed again c. 282 283 c. 329 7. 25. seeing he ever liveth to make intercession for them 248 9. 24. now to appear in the presence of God for us 248 249 c. 9. 27. As it is appointed unto men once to dye 9 10. 26. For if we sin wilfully after that we have received the knowledg of the Truth there remaineth no more sacrifice for sin 416 417 c. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath counted the blood of the Covenant wherewith he was sanctified an unholy thing c. 148 149 c. 282 283 c. 10. 38. Now the just shall live by Faith but if any man draw back my Soul shall have no pleasure in him 290 11. 6. for he that cometh unto God must beleeve that he is and that he is a Rewarder of those who diligently seek him 507 11. 7. By Faith Noah being warned of God of things not seen as
Forgiveness of His sins past through the Grace of the Clemency of God shall become so notoriously ingrateful and neglective of His own Salvation as like unto a Dog returning to His vomit to break off the course of His Repentance and shall plainly shew that He more despiseth then feareth God He declareth Himself absolutely worthy to bear or suffer the punishment due to those former sins from which He had been absolved And to this sence speak the two places which I lately cited from Ezekiel Besides if He who through Mercy hath obtained the Forgiveness of a thousand Talents shall refuse to forgive His Brother an Hundred pence that is if He who hath obtained the Remission of all His sins from God shall refuse to forgive His Brother upon His request made unto Him in that behalf a Trespass or Offence committed against Him is there any ground or cause why we should ask why such a man should be deprived of all that Remission of sins which He had obtained and be called to suffer the punishment which He had deserved It being most equal that what we desire should be done unto our selves we also should do unto others or if we shall deny or refuse to do this that we should be deprived of that Favor which we deny unto others In this case then it may come to pass and justly happeneth that Grace once received should be made vain or frustrate But this is not to be imputed to any instability of the Divine Clemency which in God hath no place but unto our wickedness In which respect the Apostle not without good ground intreats and warns us 2 Cor. 6. that we receive not the Grace of God in vain a Si quis igitur prâ—teritorum peccatorum coÌ„donationem per gratiam Dei clementiae coÌ„sequutus usque adeò ingratus ac salutis suae negligens evaserit vt instar canis ad vomitum reversus coeptam resipiscentiam rumpat palámque ostendat Deum se contemnere magis quà m timere plané dignum se esse declarat à quo praeteritorum peccatorum à quibus fuerat absolutus poenae exigantur Et huc pertinent duo loci Ezekielis quos suprà citavimus Adhuc si quis mille Talentorum condonationem miserecorditer adeptus centum denarios fratri suo remittere detrectaverit hoc est si quis omniuÌ„ peccatoruÌ„ suoruÌ„ remissioneÌ„ à Deo consequutus fratri in se peccanti ac veniaÌ„ posteá oranti offensam remittere noluerit debemusnè quarere quâ—re omni peccatorum suoruÌ„ remissione quaÌ„ nactus fuerat privetur ad meritas poenas luendâ—â— revocetur AequissimuÌ„ prorsus est vt quod nobis ipsis contingere cupimus faciamus ipsi aliis vel si id detrectemus eâ— privemur gratiâ quaÌ„ aliis negamus Hactenùs igitur fieri potest meritò accidit vt semel accepta gratia reddatur irrita VeruÌ„ non debetur hoc divinae clementiae instabilitati quae locuÌ„ in Deo non habet sed nostrae pravitati Quare praeter rationeÌ„ non est quòd Apostolus 2 Cor. 6. obsecrat monet ne gratiaÌ„ Dei in vacuuÌ„ recipiamus Musc in Loc. de Remiss Peccat Sect. 6. The same Author elsewhere doth not onely declare His Judgment simply and positively for the Doctrine asserted by us but with a plain intimation also of his dissent herein from others Some dispute saith he whether it may not so come to pass that such a sin which was venial may not by circumstances become mortal as in case Drunkenness should be much frequented and become customary and Anger by being long retained become strengthened My sence is that even here also the quality of the Offender ought to be considered But if He who was made Partaker of the Divine Grace or Favor shall FALL FROM THIS GRACE AND OF A PERSON JVST Religious Faithful and fearing God SHALL BECOME UNIVST impious unbeleeving and a contemner of God as this mans Conscience by losing the purity of Faith becomes liable unto death so likewise all those Sins of His which whilest He was in Grace were venial are now turned into mortal Thus we read Ezek. 18. When the righteous shall forsake his righteousness and shall commit iniquities He shall dye in them And again all his righteousness shall not be remembred Now what else can follow but that if a good tree be corrupted the fruits which were good must become evil They who from the Principles or beginnings of Faith and of the good Spirit degenerate into perfidiousness or Unbelief render the whole course of their lives which was partaker of Grace culpable of death Such as these are they who with the Galatians begin indeed in the spirit but end in the flesh They are liable unto condemnation and their Sins are no longer venial but mortal unless they repent and return to the Grace of the Blood of Christ from which they are fallen if yet they be fallen upon no worse terms then that they are in a capacity of returning unto Grace Some I know are otherwise-minded in this point but I freely declare mine own judgment without any injury done to them b Disputant de eo fierinè possit vt quod veniale peccatuÌ„ erat propter quasdam circuÌ„stantias fiat mortale vtsi ebrietas frequeÌ„tetur in consuetudineÌ„ ducatur ira diutiù◠reteÌ„ta corroboretur Nos sentimus hîc quoque qualitatem delinquentis esse considerandaÌ„ Quòdsi is qui coelestis Gratiae fuerat particeps factus ab eâ gratiâ exciderit ex homine justo pio fideli ac Dei timente factus fuerit injustus impius infidelis ac conteÌ„ptor Dei queÌ„admodoÌ„ hujus conscientia puritate Fidei amissâ Morti facta est obnoxia ita omnia illius peccata quae duÌ„ in gratiâ erat venialia fuerant in mortalia convertuntur Sic Ezek. 18. legimus QuuÌ„ recesseriâ— Justus à Justiciâ suâ fâ—ceritque iniquitates morietur in â—is IteÌ„ omnes Justiciae ejus oblivioni tradentur Quid auteÌ„ aliud consequi poterit si arbor bona pervertatur in malaÌ„ quà m vt ipsi fructus è bonis fiant mali Qui à principiis Fidei ac spiritus boni ad perfidiaÌ„ degenerant omneÌ„ suaÌ„ vitaÌ„ quae veniae particeps erat mortaleÌ„ constituunt qualeâ— illi sunt qui cuÌ„ Galatis spiritu quideÌ„ incipiunt tandeÌ„ verò carne desinunt Illi condemnationi sunt obnoxij eoruÌ„ peccata non ampliùs venialia sunt sed mortalia nisi resipiscant ad gratiaÌ„ sanguinis Christi unde prolapsi sunt revertantur si tamen ità prolapsi sunt vt resipiscentiae ac redeundi ad gratiaÌ„ locus esse possit Scio hîc á nonnullis aliter sentiri verùm quid mihi videatur absque illoruÌ„ injuriâ liberè dico Musc Loc. de Peccat Sect. 5. These last words Some I know are otherwise-minded c. plainly shew 1. That the deliberate and resolved
Judgment of this Author stood for the possibility of a declining in true Beleevers even unto death because He asserteth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as having weighed the contrary Opinion in the balance and found it light 2. That in his days though there were Some of a contrary Judgment to Him in the Point yet the greater part of Protestant Divines for of these He clearly speaketh or at least many of them were consenting to Him For otherwise He would not have expressed Himself thus Scio hic a nonnullis c. I know SOME are otherwise-minded but rather have acknowledged His dissent herein from the generality of such men or from the common or received Opinion or the like But for the clearness and throughness of His Judgment on that side of the Controversie on which we stand several other passages in His Writings speak home To this contristation saith He writing upon Rom. 14. 15. He aptly subjoyneth the destruction of those who are offended at the unadvised liberty of the strong For their minde being weak through such an offence as this easily falls to this point begins by little and little being further weakened by a sinister suspicion TO FALL AVVAY FROM CHRISTIANITY AND TRVE FAITH c Commodè subjicit huic contristationi perditionem eorum qui temerariâ sortium libertate offenduntur Animus enim ad hunc modum contristatus tanquam infirmus facilé eò labitur vt incipiat senâ—â—m per sinistram suspicionem labefactus defiâ—are à Christianismo verâ Fide Musc in Rom. 14. 15. Upon Gal. 5. 7. he commenteth these words When therefore He saith that the Galatians did run well He commendeth their zeal and studiousness in true Faith and the Religion of Christ and withall signifieth that they might have attained the mark of true Felicity and Salvation had they persevered in that which they had well begun d Cum itaque Galatas benè cucurrisse dicit laudat illoruÌ„ zelum ac studiuÌ„ in vera Fide ac Religione Christi significatque potuisse eos ad verae felicitatis ac salutis metaÌ„ pertingere si in eo quod benè coeperant persever âssent Musc in Gal. 5. 7. Upon Cap. 1. 6. of the same Epistle His Pen was ordered by Him into words of like import as viz. these He had planted the Galatians and watered them diligently by the preaching of the Gospel of God hoping that it would have so come to pass that they would have increased in the Knowledg and Grace of Christ But whilest He thus hopeth and wisheth they are transplanted or removed from Him in whom they had been planted e Plantaverat Galatas rigaverat diligenter per Evangelij Dei praedicationeÌ„ sperabatque fore vt crescerent in cognitione gratiâ Christi DuÌ„ hoc sperat optat illi ab eo in quo plantati fuerant transponuntur c. Musc in Galat. 1. 6. Once more upon Mat. 18. 35. he observeth That those sins which are through the Grace of God pardoned at present shall not be remitted or pardoned unless we shall forgive our Brother For it is an unjust thing that He should enjoy the remitment or forgiveness of a debt of Ten Thousand Talents who refuseth to forgive His Brother a debt of an Hundred pence f Tertia observatio est etiam ea delicta quae jam condonata sunt per gratiaÌ„ Dei non fore remissa si nos nolimus remittere fratri Est enim injustuÌ„ gaudere de remissis sibi Talentis mille qui nolit centum denarios fratri remittere Musc in Mat. 18. 35. So that Musculus is no man for absolute Perseverance Nor doth P. Martyr seem to be a man of any such engagement by what §. 21. he writeth upon 1 Cor. 13. 2. They who truly beleeve saith he when they fall into heinous sins and nevertheless beleeve the same things which they beleeved before cannot be said to be without Faith when as notwithstanding they are despoyled of Love or Charity But we do not grant or admit that such men have Faith whilest they live in their sins For of such the Apostle witnesseth that they profess to know God but in works deny Him Therefore these men may be said to retain rather a shew or shadow of Faith then true Faith indeed of which we speak g Qui verè credunt cum labuntur in gravia peccata nihilominùs eadem credunt quae priùs absque Fide dici non poterunt quúm tamen charitate sint expoliati Caeterùm non admittimus dum in suis peccatis versantur eos Fidem habere Illis Apostolus testimoniuÌ„ defert quòd fateantur se nôsse Deum sed illuÌ„ factis negent Ideò illi simulachruÌ„ potiús spectruÌ„ Fidei non autem veraÌ„ fidem de qua agimus retinere dicuntur P. Mart. in 1 Cor. 13. 2. B. Aretius in his Commentary upon 2 Pet. 2. 20. plainly enough discovereth himself to be of the same Judgment where by those who through the acknowledgment of Jesus Christ had truly escaped the pollutions of the world c. he understandeth persons that had been once converted h Ostendit autem se loqui DE CONVERSIS semel qui mox Doctorum maloruÌ„ operâ relabuntur in prius vitae genus etiam sub Christianismo Vid. Mat. 12. ad Hebr. 6. As also upon 1 Cor. 8. 11. where he supposeth a weak Brother in the Faith liable to perishing Nor can he that shall unpartially consider what Bullinger writeth upon 1 Pet. 1. 5. conceive him to have been otherwise judgmented in the case In the mean time saith he let this suffice us that eternal Happiness is in safety for us which neither Men nor Devils can intercept or deprive us of UNLESS FAITH FAIL US wherewith we should depend wholly upon Heaven with the neglect of things minded by mortal men i Nobis interim sit satis quòd aeterna felicitas nobis est in tuto quam nullus hominum aut dâ—monuÌ„ possit intercipere modò ne nos deficiat Fides qua neglectis rebus mortalium toti pendeamus à Coelo He that supposeth or affirmeth a man to be out of all danger or possibility of perishing but onely in case of a failing of His Faith necessarily supposeth 1. That such a man is at present invested with such a Faith which is of the saving kinde And 2. that there is a possibility that this Faith may fail him before his end To make an exception to a Rule of an impossibility is to sacrifice either to laughter or folly Piscator himself likewise entertained this Truth at unawares when in his Scholia upon Rom. 14. 15. he maketh the Apostle to say That a Beleever for whom Christ dyed may through an offence taken forsake the Profession of the Gospel and so perish out of or without the Faith of Christ a Perdito id est offendito vt EvaÌ„gelij Professionem