been done with measure heaped up Therefore 5. And lastly To the Plea made for a liberty in God to shew and to deny Mercy as and to whom he pleaseth I answer yet further that in case it be found a thing utterly and clearly inconsistent with the Wisdom of God or with the goodness and graciousness of his Nature having provided means of Salvation as sufficient and proper for the Salvation of all as of a few which our Adversaries neither do nor with any face of Reason can deny to limit himself in the consignment or designment of them to the Salvation of a few with a disserviceabling of them as to all the rest then hath he no liberty to confine or limit himself after any such manner nor to evacuate the usefulness or beneficialness of these means in respect of the generality of Men. This consequence hath been sufficiently argued and proved already and however is of it self lightsom enough to make every denyer yea or questioner of it ashamed Therefore I assume For God to limit himself in the consignment of those means of Salvation unto a few which He hath provided with a sufficiency and aptness for the Salvation of all or to dis-intend the Salvation of the greatest part of Men by them is a thing clearly and utterly inconsistent with the Wisdom of God and graciousness of His Nature Therefore He hath no liberty in the case specified to straiten himself within the narrow bounds of such a consignment as that mentioned In this Argument we suppose and take for granted that the Death of Christ is a means as sufficient for the Salvation of all Men and as proper and meet for the Salvation of all as of a few And in this I presume we have no Adversary or however the generality of those who are Adversaries in the main of the Controversie depending accord with us therein The Reason of the assumption in the Argument now propounded is as to the former part of it because it is notoriously repugnant to the Principles of sound Wisdom to make waste of any thing which is serviceable or useful for any honorable or worthy end and purpose And the more precious and difficult of procurement a Means is the more honorable and excellent the end or purpose is for which it is appropriately and peculiarly serviceable the more repugnant it is to all Principles of Wisdom to sacrifice it upon the service of vanity and to do nothing with it at all Now questionless the Death of Jesus Christ is a means most choyce and precious not another of like preciousness efficacy or worth to be procured or levyed by God himself the end for which this Death of Christ is most appropriately serviceable is the Salvation of the whole World which is an end most honorable and worthy Therefore it must needs be notoriously inconsistent with the Wisdom of God to dispose of this means onely in order to the procurement and effecting of an end far less honorable as namely the Salvation of a few the obtaining whereof the excellent worth and weight of the said means doth incomparably over-ponderate and transcend So that a non-disposal of it to wards the obtaining of the just and adequate end for which it is appropriately useful and serviceable is to evacuate and make useless though not in whole yet in part the super-transcendent excellency worth and vertue thereof But of this lately The Reason of the latter part of the said Assumption is because it is §. 20. every whit as repugnant to the Nature of Grace Goodness and Bountifulness of Disposition not to relieve the miserable who are every ways capable of relief and this with Honor to Him that shall relieve them when a man hath abundantly in his hand wherewith to relieve them especially when withall he hath no other end or use whereunto to dispose what he hath in this kinde but onely towards the relief of such Persons And as the Apostle John argueth and demandeth concerning men Whosoever hath this Worlds 1 John 3. 17 good and seeth His Brother hath need and shutteth up His Compassion from Him how dwelleth the Love of God in Him in like manner we may well reason and demand concerning God If God having the good of the World to come means of Salvation for his poor lost Creature Man and yet shutteth up his Compassion from him how dwelleth the Love of Man in him And yet the Scripture as we formerly heard speaketh very excellent and glorious things of His Love unto Men no where confining it within the narrow circle or sphere of the Elect or some few Particulars Nor indeed can He with any congruity of expression be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Men or of Mankinde in case He loveth some few particular men onely as He is no where in Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Angels although He loves a very considerble number of this kinde of Creature as viz. all His Elect or Holy Angels because He loveth not all Particulars But of this more largely in the Premisses a Cap. 16 §. 3 4 c. To the point in hand Certain it is 1. That God hath no other use or occasion of contrivement of the Death of Christ save onely for and in order towards the glorifying of himself in and by the Salvation of Men or at least none other but what would be as effectually promoted and attained by it though it should be intended by Him for the Salvation of the generality of Men. 2. That this Death of Christ is every whit as proper and as sufficient a means to bless the whole generation of Mankinde with Salvation as those few whom our Adversaries suppose to be onely blessed by it in this kinde 3. That it would be no ways dishonorable unto God nor of any harder consistence with his Justice Wisdom Hatred of Sin or with any other of his Attributes whatsoever to intend the Salvation of any others or of all Men by the Death of Christ then it is to intend the Salvation of those few whom our Adversaries grant to be the Objects of his Intentions in this kinde 4. That the generality of Men or those whose Salvation our Adversaries suppose not to be intended by God in or by the Death of Christ are every whit as miserable and stand altogether in as much need of Salvation as those whose Salvation they suppose to have been intended thereby By the light of these grounds layd together it plainly appears that it is a thing signally inconsistent with the Grace Goodness Mercy Bounty of the Divine Nature or Being to consign the Death of Christ to the Salvation onely of a few and to suffer the far greatest part of Men being in every respect as salvable and this by the same means and with the same proportion to any end whatsoever as they to remain miserable and perish everlastingly for want of a like consignment unto them for the same
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
from death which by the Law of God ought to die with many the like which have proved snares of dishonour and of danger unto them otherwise in like manner some men desirous to commend themselves unto God as men zealous for his glory more then others study and invent Notions and Senses of some Scripture expressions to bestow upon him in the name of Prerogatives which they presume are much for his honour and glory in the World which yet upon due consideration are found most unworthy of him and of a broad inconsistency with his glory indeed For what relish or savour of honor or glory unto God can there be in bringing him upon the great Theater of the World speaking thus I will cast out of my favour and devote to everlasting burnings to torments Endlesse Easlesse Intolerable Insupportable thousand thousands and ten thousand times ten thousands of my most excellent Creatures Men Women and Children though they never offended me otherwise then Children may offend many thousands of yeers before they are born yea though I thus in the secret of my Counsell intend to leave them irrecoverably to the most exquisite torments that can be endured and these to be suffered by them to the dayes of eternity without all possibility of escaping though they shall do the uttermost they are able to please Me and to reconcile themselves unto Me yet will I in words speak to their hearts Proclaime and Professe my Self unto them to be a God mercifull and gracious long suffering and abundant in Goodnesse and Truth keeping mercy for thousands forgiving iniquity and transgression and sinne a Exod. 34. 6 7. I will entreate them with bowells and great compassions and Professe my Self aggreived in Soul because of their impenitency I will allure them to Repentance with all my great and Precious Promises of Pardon of sin of life and glory and all the Great things of the World to come yea I will most seriously and solemnly Protest and Sweare unto them by the greatest Oath that is even by my own Life and Being that I desire not their Death b Ezek. 33. 11 Can Men indued with reason and understanding or that know in the least what belongeth to matters of honour and glory resent or savour any thing in such Proceedings as these that is like to make a Prerogative worthy the Name Glory and Super-Transcendent Holinesse and Excellency of God Most certaine it is that there is nothing in God nothing that proceeds from him but what is both Divisim and Conjunctim and that according to the Principles of Reason and that light of understanding which Himself shineth in the hearts and consciences and inward Parts of Men just matter of Praise Honour and Glory unto Him of which more ere long But 2. That Prerogative or Prerogative-Will as some call it which §. 36. God stands upon in the Scriptures and claimes to Himself as a Royalty annexed to the Crown of Heaven and Earth either in the ninth to the Romans or elsewhere in reference to the condemnation and eternall destruction of his Creature standeth not in any Liberty or Power claimed by him to leave what Persons he pleaseth to inevitable ruine only upon consideration of Adams sin much lesse before or without any such consideration but to make the Lawes Terms and Conditions as of life so of death as of Salvation so of Condemnation and these indifferently and equally respecting all Men not such as Men are apt to think meet and fitting for him to doe but what Himself Pleaseth i. e. Such as the Counsell of his own Will adviseth and leadeth Him unto For He is said not to act or Worke all things or any one thing simply according to his own Will but to work all things according to the Counsell of his own Will c Eph. 1. 11. So that in whatsoever God acteth or willeth we are to look not only for Will but Counsell i. e. Wisdom and Tendency unto ends worthy of him and these discernable enough as was lately said by Men to be such if they were diligent and impartiall in the consideration of them As for example the Jewes thought it most equall reasonable and best becomming God that he should constitute and ordain the observation of Moses his Law to be the Law of Justification Life and Salvation unto Men and the neglect or non-observation of this Law to be the Law of condemnation and of death God here interposeth with his Prerogative and declares to them that his Will and Pleasure is otherwise and that he Constitutes and Ordaines Faith in his Son Jesus Christ to be the Law of Justification and Life whether joyned with the observation of Moses Law or without it and on the other hand unbelief to be the Law of condemnation and of death though in conjunction with the strictest observation of Moses Law This Prerogative indeed God Himself pleads and asserts to Himself with a majestique and God-like authority speaking thus to Moses I will have mercy on whom I will have mercy and I will have compassion an whom I will have compassion a Rom. 9. 15. as if he should say Men shall not prescribe unto Me Lawes or Terms of shewing Mercy I will not be advised or obliged by them whom i. e. what manner of persons or how qualified I shall justifie and save I mean to follow and to keep close to the Counsell of mine own Will in these great and most important affaires which concern the Life and Death the Salvation and Destruction of my Creature The same prerogative The Apostle also vindicateth unto him afterwards in the same Chapter in the similitude of a Potter Hath not the Potter power over the Clay of the same lump to make one Vessell unto honour and another unto dishonor b Rom. 9. 21. meaning that God had a like equitable Power or Prerogative over the great masse of Man-kind in Adam to make what Lawes of Life and Death unto them he pleased and to appoint who or what manner of persons should be saved and what manner of persons should be condemned which the Potter hath over the lump of Clay which is before him to make what Vessells he pleaseth for honour and what again he pleaseth for dishonour But of this passage as also of that vers 18. we shall speak more at large towards the close of the Discourse where we intend an intire Explication of the 9th to the Romans from the beginning of vers 6. to the end of the 23. In the mean time let this be taken along by way of caution about what hath been delivered in this Section viz. that though the Jewes thought it most equitable and most beseeming God to justifie Men by the works of the Law rather then by Faith in Jesus Christ which notwithstanding was the Counsell and good pleasure of God about Justification yet this Counsell and good pleasure of God especially being from time to time so signified unto them by
Men. 2. By Nature cannot signifie by natural Birth nor by communion in the humane Nature nor by descent from Adam or the like because then it would follow that all Children whatsoever dying Infants or Children should perish everlastingly at least if by children of wrath be meant in an estate of Condemnation or under the actual displeasure of God because all partake alike of the natural Birth of the Nature of Man are of a like descent from Adam c. 3. Some ancient Expositors interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Nature prorsus i. e. utterly or altogether Theophylact and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè seu germane i. e. truly or indeed 4. Chrysostoms Interpretation of the Place is of much affinity with that first mentioned The Apostle saith he saith we have provoked God and made Him wroth that is we were wrath and nothing else For as he that is the childe of a man is by nature a man even so we also were children of wrath even as others that is none was free but we all did things deserving wrath o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. And lastly By children of wrath the Apostle may very probably mean Persons that had been lost and were worthy wrath or deserving death And thus Calvin interprets By children of wrath saith he understand simply such as were lost and worthy of eternal death p Per filios irae simpliciter intellige perditos ac morte aeternâ dignos According to the import of this Interpretation of the phrase children of wrath all Men may truly be said to be by nature i. e. by natural Propagation or by their descent from Adam children of wrath and yet be born in an estate of Justification or in an actual and immediate capacity of Salvation by Christ. As it is with those who having arrived at years of discretion and actually beleeve they carry original defilement still about with them they were in respect of what was derived unto them from Adam in their natural conception and birth wholly lost and are still notwithstanding their Faith in the rigor and strictness of Justice worthy of eternal death and yet by means of their Faith and the gracious Compact and Covenant which God hath made with those that beleeve they are not in an estate of Condemnation or liable to eternal Death In like manner Children may possibly be conceived and so born into the world with original sin and yet not with or under the guilt of it this may be dissolved and taken away by the superabounding Grace of God vouchsafed unto the World by Jesus Christ though the sin it self remaineth So again Children as soon as conceived or born may be and are in strictness of account worthy of eternal Death by Reason of that communion they had in Adams sin being in his loyns when he sinned and yet this worthiness may not be imputed unto them or charged upon them being as we suppose it clear from the Scriptures expiated or attoned by the great Sacrifice of Christ in His Death This Interpretation of the Apostles saying We were by nature children of wrath even as others is I conceive of all the rest least liable to any material exception But we have gone beyond the line of our late intentions in following this chase We retire with a purpose to conclude this Chapter with the addition onely of one Argument more for the confirmation of our main Doctrine Therefore In the thirteenth and last place The Universality of Redemption purchased §. 41. Argum. 13. by Christ I further argue and demonstrate from the consideration of some of the Principal Types under the Law by which the compass and unlimited extent of it was prefigured I shall insist onely upon two the Brazen Serpent and the Feast of Jubilee First Concerning the Brazen Serpent our Saviour himself owneth and asserteth a typical correspondency in the erection and usefulness hereof with himself in respect of that great and gracious Design and Purpose of God in sending Him unto the World And as Moses saith He lifted up the Serpent in the Wilderness even so must the Son of man be lifted up That whosoever beleeveth in Him should not perish but have everlasting life q Ioh. 3 14 15 A Type being a kinde of Similitude and the property or condition of this not being in the Proverbial expression to run on all four i. e. to answer or hold proportion in all Particulars indeed many times not in more then one onely therefore our Saviour to prevent all misunderstanding in the interpretation or application of the Type mentioned particularizeth that very respect or consideration in himself and his sending into the World which was prefigured and expressed in the Type alledged by him in these words That whosoever beleeveth in Him should not perish c. To understand clearly what there was in the Type answering in a way of pre-signification that consideration in Christs coming or sending into the World which himself here insists upon as presignified hereby we must have recourse to the History concerning the erection of the Brazen Serpent unto which also himself sendeth us in that Particle of comparison or resemblance As As Moses lifted up c. The original of this Brazen Serpent together with the Counsel and Intention of God in his Erection Moses recordeth thus Make thee saith He to Moses a fiery Serpent viz. in similitude or form and set it upon a pole and it shall come to pass that EVERY ONE THAT IS BITTEN when He looketh upon it shall live r Numb 21 8 From which words it is most evident that this fiery Serpent in form as Christ came in the similitude of that sinful flesh whose sting is so mortal to the World was not intended by God as a means of healing or preservation to a certain definite or determinate number of Persons or that such and such by Name and no other should look upon it in order to their healing or that whosoever in the event did look upon it and no other but these should be healed by it but that whosoever would might look upon it for which end also Moses was commanded to set it up on high upon a pole where it might be readily visible unto all and that whosoever should or did look upon it being bitten or stung with any fiery Serpent might be healed thereby Now all Men without exception being as we all know and confess stung and that mortally with the fiery Serpent Sin unless Christ should be lifted up upon the Cross i. e. suffer Death with an Intent on Gods part 1. That every man if he pleased might beleeve in Him And 2. That every man that should beleeve in Him should be saved by Him He should altogether dis-answer that famous Type we speak of and that in that very consideration and respect wherein He pleads a special conformity to it If it be replyed The correspondency between Christ and the Brazen
ἈπολÏτφωσις Ἀπολυτφώσεως OR Redemption Redeemed Wherein the Most Glorious Work of the REDEMPTION OF THE World by Jesus Christ is by Expressness of Scripture clearness of Argument countenance of the best Authority as well Ancient as Modern Vindicated and Asserted in the Just Latitude and Extent of it according to the Counsel and most Gracious Intentions of God against the incroachments of later times made upon it whereby the unsearchable Riches and Glory of the Grace of GOD therein have been and yet are much obscured and hid from the eyes of many Together with a sober plain and through Discussion of the great Questions relating hereunto as viz. concerning ELECTION REPROBATION THE Sufficiency and Efficacy of the Means vouchsafed unto Men by GOD to Repent and Beleeve concerning the Perseverance of the Saints and those who do Beleeve concerning the Nature of GOD his manner of Acting his Intentions Purposes Decrees c. the Dependency of all Creatures or second Causes upon Him as well in their Operations as simple Existencies or Beings c. The Decision of all these Questions founded upon the good Word of GOD interpreted according to the generally-received Doctrine concerning the Nature and Attributes of GOD the manifest Exigency of the Words Phrases coherencies in the respective passages hereof relating to the said Questions as also for the most part according to the Judgment and Sence of the best Expositors as well Modern as Ancient With three Tables annexed for the Readers accommodation By JOHN GOODVVIN A servant of God in the Gospel of his dear Son The Lord said to Eliphaz the Temanite My wrath is kindled against thee and thy two Friends for ye have not spoken of me the thing that is right as my servant Job hath Job 42. 7. Aegrotat humanum genus non morbis corporis sed peccatis Jacet toto orbe terrarum ab Oriente usque ad Occidentem Grandis aegrotus Ad sanandum grandem aegrotum descendit Omnipotens Medicus c. Aug. de verbis Domini Serm. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. It becomes a man to sacrifice even his own opinions and sayings upon the service of the Truth Arist LONDON Printed by John Macock for Lodowick Lloyd and Henry Cripps and are to be sold at their shop in Popes head Alley neer Lumbard street M. DC LI. TO THE Reverend Doctor Benjamin Whichcote Provost of KINGS Colledg and Vicechancellor of the University of CAMBRIDG together with the rest of the Heads of Colledges and Students in Divinity in that famous VNIVERSITY REverend and Right worthy Gentlemen Friends and Brethren in Christ How either your selves or others will interpret this Dedication I am I confess no such Seer as to be able to foresee and were the foresight hereof to be bought I should strain my self very little to make the Purchase I have that Witness within me whose Prerogative it is to laugh all Jealousies and Suggestions of Men to scorn which rise up in opposition to his Testimony clearly assuring me that the Oracles consulted by me about this Dedication were neither any undervaluing of you nor over-valuing of my self or of the Piece here presented unto you nor any desire of drawing respects from you either to my person or any thing that is mine much less any malignity of desire to cause you to drink of my cup or to bring you under the same cloud of disparagement with me which the World hath spread round about me Praise unto his Grace who hath taught me some weak rudiments of his Heavenly Art of drawing Light out of Darkness for mine own use I have not been for so many years together trampled upon to so little purpose as to remain yet either ignorant or insensible of mine own vileness and what Element I am neerest allied unto or so tender and querulous as either to complain of the weight of those who still go over me as the stones in the street or to project the sufferings of others in order to my own solace and relief My long deprivation and want of respects from men is now turned to an athletique habit somewhat after the manner of those who by long fasting lose their appetites and withall either contract or finde an ability or contentedness of Nature to live with little or no meat afterwards I can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Philip. 4. 13 Non est arrogantia sed fides praedicare ea quae accepisti Aug. from the dunghil whereon I sit with much contentment and sufficient enjoyment of my self behold my Brethren on Thrones round about me The Prize then that I run for in my Dedicatory Applications unto You is by the opportunity and advantage hereof to excite provoke and engage and this if it may be beyond and above all reasonableness of pretence to decline the service those whom I judged the most able and not the least willing among their Brethren to bless the World laboring and turmoyling it self under its own vanity and folly by bringing forth the Glorious Creator and ever-blessed Redeemer of it out of their Pavilions of Darkness into a clear and perfect Light to be beheld reverenced and adored in all their glory to be possessed enjoyed delighted in in all their beauty sweetness and desirableness by the Inhabitants of the Earth I know you have no need to be taught but possibly you may have some need to consider that your Gifts Parts Learning Knowledg Wisdom Books Studies Opportunities pleasant Mansions will all suddenly make Company for that which is not and never turn to any account of true greatness unto you nor of any Interest worthy the lightest thoughts of truly prudent and considering men unless they shall by a serious and solemn Act of Consecration be consigned over unto and interessed in that great Service of God and Men whereby that blessed Union between them shall be promoted and advanced the Foundations whereof have been by so high an Hand of Grace layd in the Blood of Jesus Christ You know the Saying of the great Prophet of the World He that gathereth not with me scattereth abroad b Mat. 12. 30 Whatsoever shall not suffer yea and offer it self to be taken and carryed along by and with Jesus Christ in that grand and sublime Motion wherein he moveth dayly according to the Counsel of his Father in a streight course for the saving of the World will most certainly be dissipated and shattred all to nothing by the irresistible dint and force thereof how much more that which shall stand in his way obstruct and oppose him in this his Motion Especially Gifts Parts Reason Understanding in Men improved and raised or under means and opportunities of being improved and raised by Study Learning Knowledg if these do not make one shoulder with Jesus Christ in lifting up the World from the gates of Death much more in case they shall disadvantage and indispose the World to a receiving of those impressions from Christ by which it should or
might otherwise be thus lifted up by him will undoubtedly above the rate of all other things abound to the Shame Judgment Confusion and Condemnation of Men. When Men of rich endowments and worthy abilities of Learning and Knowledg shall give their strength in this kinde to other Studies Contemplations and Enquiries suffering in the mean time the Mindes and Consciences of Men to corrupt putrifie and perish in their sad Pollutions through that Ignorance or which is worse those disloyal and profane Notions and Conceptions of God and of Christ which reign or rather indeed rage in the midst of them without taking any compassion on them by searching out and discovering unto them those most excellent and worthy things of God and Christ the knowledg whereof would be unto them as a Resurrection from Death unto Life they do but write their Names in the dust and buy Vanity with that worthy Price which was put into their hand for a far more honorable Purchase And yet of the two they are sons of the greater folly and prevaricate far more sadly with the dearest and deepest Interest both of themselves and other men who by suffering their Reasons and Judgments to be abused either by sloth and supine oscitancy or else by sinister and carnal respects otherwise for there is a far different consideration of those who miscarry at this point through a meer Nescience or humane infirmity bring forth a strange God and a strange Christ unto the World such as neither the Scriptures noâ— Reason unbewitched know or own and this under the Name of the true God indeed and of the true Christ yea and most importunely and imperiously burthen and charge the Consciences of Men with the dread of Divine Displeasure and the Vengeance of Hell fire if they refuse to fall down and bow the knee of their Judgments before those Images and Representations which they set up as if in all their lineaments and parts they exhibited the true God and the true Christ according to the Truth The Apostle Paul relates a sad story of a great fire of Indignation kindled in the Brest of God and breaking out in a very formidable manner upon the Heathen who as he saith knew God c Rom. 1 21 i. e. had means sufficient to bring them to the knowledg of God d Men under means opportunities of knowledg are sâ—il estimated this justly in their Delinquencies as having Knowledg whether they be actually knowing or no. Compare Mat. 25 44 4â— with Luke 12 47 48 c. and withall professed themselves wise men e Rom. 1 22 Whether by such men he means the Philosophers in particular and learned men amongst them which is the more probable and the more received sence of Interprecers or whether the generality of them as Calvin rather supposeth varyeth not the story in any point of difference much material to my purpose The Misery which these men brought upon themselves through the just Displeasure of God is first in general drawn up by the Apostle in these words that Professing themselves wise they became Fool * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justâ Dei ultione fuerunt infatuati or rather were infatuated or made Fools as Calvin well expoundeth i. e. whilest they assumed unto themselves the honor and repute of much wisdom and understanding God as it were insensibly and by degrees withdrew that lively presence of his Spirit from them by which they had been formerly raised and enlarged as well to conceive and apprehend as to act and do like wise and prudent men but now the wonted presence of this Spirit of God failing them the savor and vigor of their wisdom and understandings proportionably abated and declined as Sampsons strength upon the cutting of his hair sank and fell to the line of the weakness of other men Secondly The Misery which these men drew upon their own head by breaking as they did with God is termed by the Apostle a delivering up or giving over to a reprobate minde f Rom. 1 28 which seems to import somewhat more sad and deeply penal then a simple infatuation or at least the height and consummation hereof A reprobate or injudicious minde implies such a constitution or condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that soveraign and supreme Faculty in Man his Understanding whose proper office and work it is to order umpire and command in chief all his motions and actions as well internal as outward that light and darkness things comely and things uncomely actionâ— and ways pregnantly comporting with and actions and ways palpably destructive unto the dear Interest of his eternal Peace shall especially upon a practical account be of one and the same consideration to him neither shall he be capable of any difference of impression from things that differ in the highest The delivering up of a man by God to such a Reprobate Minde as this clearly supposeth the frame and constitution of the Minde and Understanding of Man to be naturally Reprobate I mean considered as the sin of Adam hath defaced and distempered it and as it would have been in all men in case the Great Advocate and Mediator of Mankinde had not interposed to procure the gracious conjunction of the illuminating Spirit of God with it yea and as it will be whensoever this Spirit of God shall be so far offended and provoked by a man as wholly to depart and desert it So that this Judiciary Act of God in giving men over to a Reprobate Minde imports nothing but the total withdrawing of all communion and converse by his Spirit with them hereby leaving them in the hand and under the inspection of such a minde or understanding which is naturally properly and entirely their own In which case the minde and understanding of a man suffers after some such manner as a quantity of good wholesom and spiritful wine would do in case it should be bereft of all the subtil and spirituous parts of it by a Chymical Extraction made by fire that which should remain after such a separation would be but as water without strength or taste Now the cause of this fire of displeasure kindled in the Brest of God against the persons mentioned burning so neer to the bottom of Hell as we heard our Apostle recordeth first in these words Because that when they knew God they glorified him not as God neither were thankful g Rom. 1. 21 Afterwards in these And even as they did not like to retain God in their knowledg h Verse 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. Or as the Original I humbly conceive would rather bear as they did not make tryal i. e. put themselves to it engage their abilities to have God in acknowledgment i. e. so to discover him to the World that he might be acknowledged in his soveraign Greatness and transcendent Excellencies by men From which passages layd together it clearly appears 1. That for men
consider that the Answer which I had prepared a good part of it being taken up in proving the Pamphleter tardy in several reports made by him of matters of fact the knowledg whereof would be I conceived of slender Edification and of no great Acceptation unto Readers and the detection of â—â—m in such unworthy practices might be offensive to some of his Friends whom I well respected might in these respects rather cumber then benefit the World in case it were published And considering further that the matters of real weight and consequence insisted upon in the Answer being here handled onely according to the exigency of the Particulars of my Charge respectively might more satisfactorily and with more advantage to the Peace and Comfort of Men be discoursed in a just and entire Treatise I accordingly changed my Intentions of publishing the said Answer into a Resolution of declaring and asserting my Judgment about the Doctrinal Imputations specified and managed therein against me more at large This Resolution continuing with me seconded and strengthened with further Light shining into my Heart dayly from the Father of Lights about those important affairs which lay upon mine hand to manage not onely in order to my own Vindication in such passages of Doctrine wherein I was publiquely traduced by the Pamphleter as a Teacher of Errors but to the christian Information and Consolation of others also hath at last given the light of life to the ensuing Treatise the perusal whereof I desire to recommend upon such terms unto thee that thou mayst resent it as worthy thy labor and the best exercise and engagement of thy minde and thoughts This I presume I should do effectually if I were able in the first place to possess thee throughly with a true Notion of the danger of Error and mis-apprehension in the things of God Secondly with the deep and solemn necessity which lieth upon all persons of Mankinde without exception who are endued with Reason and Vnderstanding to engage these worthy and noble Faculties to their uttermost about the things of God and matters of Salvation and lastly with the innocency and inoffensiveness of the Doctrines maintained in the present Discourse in respect of those vulgar Imputations which by way of prejudice are layd to their charge And these things I shall endevor within the narrowest compass of words wherein it is lightly possible for matters of so great consequence to be transacted to any purpose in the remainder of this Epistle For the first Truth especially in things of a supernatural concernment the knowledg The danger of Error in matters of a Religious import whereof faceth Eternity and without which in some competent degree no person capable of it can or will be judged by God meet to partake with the Saints in the inheritance of light being nothing else interpretatively but God himself prepared of and by himself for a beatifical Vnion with the Vnderstanding and from hence with the heart and affections of men Error in things of this high and sacred import can be nothing else but Satan the Great Enemy of the Peace and Blessedness of Men contriving and distilling himself into a Notion or Impression apt and likely to be entertained and admitted by the Vnderstanding under the appearance and in the name of Truth into union with it self and by means hereof into union also with the Heart and Soul of Men. Much in such a sence as that wherein the Apostle affirmeth meats to be for the belly and the belly again for meats b 1 Cor. 6. 13 is Truth for the Vnderstanding and the Vnderstanding for Truth And in such a sence as poysoned or unwholesom meats are not nor ever were intended by God for the belly nor the belly for them it may truly be said that Error is not nor was ever intended by God for the Vnderstanding nor the Vnderstanding for Error Truth or God issuing and streaming out his most excellent and incomprehensible Nature and Being his infinite Wisdom knowledg Power Goodness Bounty Mercy Justice c. in certain Positions Notions and apprehensions is of the most natural kindly and soveraign accommodation for the Vnderstandings of men and dependently hereupon for their hearts and affections also that can be imagined So that the belly is not in the low way of Nature appropriate unto it better or more naturally provided for and satisfied when filled with the best and best nourishing meats nor the body or rest of the members in a more ready natural and certain way of well-doing naturally whilest the nourishment of these meats lasteth and is regularly dispensed from the belly unto them then the Vnderstanding of a man is when invested enriched filled with supernatural and Divine Truth and whilest the knowledg and due consideration hereof there abideth as far as the influence and sphere of the activeness of it extend the Heart Soul and Affections of Men also are hereby enriched and filled with their appropriate Treasures of Righteousness Holiness Joy and Peace Whereas Error and all Mis-notions of God his Nature Attributes Counsels or Ways though the Minde and Vnderstanding of a man may rejoyce over them for a season yet do they all this while pollute corrupt and imbase them by their union and communion with them as a person of a noble house and blood stains his honor and reputation by coupling himself in marriage with a woman of base parentage and conditions Yea all Error of that kinde whereof I now speak being seated in the Judgment and Vnderstanding secretly and by degrees infuseth a proportionable malignity into the Will and affections and occasioneth sinful distempers unholy and unworthy dispositions to put forth here The truth is that Error is the great Troubler of the World it is that fountain of Death that issueth and sendeth out all those bitter waters and streams of sin and unrighteousness in every kinde which overflow the Earth almost in every place and part of it making it so extreamly barren of Comfort and Peace as it is yea and as the shadow of Death to the Inhabitants of it Why do men so universally walk in ways of Oppression Extortion Deceit Covetousness Vnmercifulness Druâ—kenness Vncleanness Envy Hatred Pride Ambition c. but because they judg such ways as these all circumstances considered more commodious and desirable unto them then ways and practices of a contrary that is of an holy and truly-honorable import And what is this but a most stupendious and horrid Error and mistake being the natural result of those numberless erroneous and lying apprehensions and conceits concerning God wherewith men willingly suffer their mindes and consciences to be imbased and corrupted even to a spiritual rottenness and putrifaction For when God shall please to heal the World of all the malignity that yet boyls and works in the bowels of it and breaks out upon all occasions to the great annoyance and discontent of men the receit which he will administer unto it in order
hereunto is onely the knowledg of himself i. e. of the truth of his Nature Attributes and transcendent excellency of Being This is the Word of Promise which came long since from the mouth of God himself unto the World They shall not hurt nor destroy in all my holy Mountain FOR the Earth shall be FULL OF THE KNOVVLEDG OF THE LORD as the waters cover the Sea c Isai 11. 9 clearly implying that when ignorance and all misperswasions concerning God in the world shall be led captive by the light of the knowledg of the Truth and when there shall be a good understanding begotten between him and his Creature the hearts of men will serve them no longer to rebel against him or to despise his Law So that what is commonly said of Knowledg may truly be said of God non habet inimicum praeter ignorantem he hath no Enemy but onely those who know him not The Devil had no door to open effectual enough by which to give sin an entrance into the World but onely the perverting of the streight thoughts and apprehensions of God which God himself had planted in the Minde and Vnderstanding of his Creature Man The Woman had a right and sound perswasion of the just severity and Truth of God in his threatenings until Satan prevailed with her to change it for a lye d Gen. 3. 4 5 into the spirit of which lye Adam himself also was presently baptized by her confidence under it Neither could the Devil have touch'd either the one or the other of them but by the mediation of some erroneous Notion or other concerning God And as Satan brought sin into the World by the opportunity of a misrepresentation of God unto his Creature so when God shall please to Reform the World and make a perfect ejection of sin out of it he will do it by repairing the breaches which Satan hath made upon the Judgments and Vnderstandings of men with a clear light of the knowledg of himself Well may the Holy Ghost call sin and wickedness in every kinde the works of darkness because they are never practised but by the illegal warrant and blinde direction of some false perswasion or other in the mindes of men Vpon this account also it is that the Apostle interpreteth the building of timber hay and stubble i. e. unsound Doctrines and Opinions upon the true Foundation Jesus Christ to be a corrupting or destroying of the Temple of God e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 17 i. e. of his Church and People as he explaineth it For every Error or false apprehension in the things of God and matters of Salvation is not onely of a defiling but of a corrupting nature also and according to the tenor and degree of malignity in it for there is some degree of a spiritual malignity in every Error disposeth the Soul which drinks it in and converseth with it to a spiritual Death being destructive to that communion with God wherein principally the life i. e. the strength peace joy and happiness of the Soul consisteth For God in whatsoever he revealeth or speaketh in his Word of any inconsistency with an Error and Error there is none about spiritual things in opposition whereunto God speaketh not more or less in his Word must needs be as a Barbarian or one that speaketh with an unknown tongue to him whose Minde and Vnderstanding is distemper'd with it When our Saviour told his Disciples in words express and plain enough that the Son of man should be delivered into the hands of men Luk. 9. 44. 18. 34. it is said that they notwithstanding understood not the saying The Reason plainly was because they were erroneously principled about the subject of which Christ spake which was his estate of Humiliation by suffering Death they supposing and taking it for granted that he was to be a great Potentate and Monarch in the World without passing through the valley of an ignominious Death thereunto In like manner when he said to Joseph and the Virgin his Mother Wist ye not that I must be about my Fathers business f Luke 2. 49 the Text saith that they understood not the saying that he spake unto them The reason of their non-understanding in this case was because they were under the command of such a supposition which thwarted that principle according to the exigency whereof he so spake They supposed that he was under no engagement in no due capacity at least at those years which at this time he had attained to manage the great affairs of God and his Kingdom in the World whereas his sence was that he was under the one and in the other and spake accordingly unto them So also the Reason why Festus supposed Paul to be besides himself and that much learning had made him mad g Acts 26. 24 implying that he could make neither sap nor sence of what he had said was because the tenor and substance of Pauls Discourse was diametrally opposite to his Principles After the same manner when and whilest a mans Judgment is perverted by any unsound Opinion that hath taken fast hold on it he is uncapable of all that light of Truth which God shineth in the Scriptures in opposition to that Error and must of necessity either relinquish this Opinion or else either deprave and mis-understand the Minde of God in all such passages or else profess dissatisfaction touching the true sence and meaning of them In both cases he suffers a proportionable loss in his communion with God Can two walk together saith the Scripture except they be agreed Civil Communion cannot be maintained or held under a dissent in Principles relating to such Communion at least not in such things unto which such a dissent extendeth or relatâ—th Beasts are uncapable of all friendly converse and intercourse of affairs with men and so men with Beasts The Reason is because neither of them have any Principle symbolical with the other the thoughts of men are not the thoughts of beasts neither are the thoughts or impressions of beasts the thoughts of men And though men being sound in some soveraign Principles of the Gospel and such which are as it were the life-guard of the heart and vital parts of Religion may possibly live in communion with God upon terms consistent with Salvation yet may they very possibly also in case they be intangled with Error otherwise by means hereof suffer loss to a very sad degree in the things of their present peace When the Sun is in the greatest Eclipse that is lightly incident to it there yet shineth so much Light to the World which is sufficient to make it day and whereby to perform ordinary works wont to be done in the day time notwithstanding during such an Eclipse as this the World through want of that fulness of light which that worthy Creature the Sun naturally affordeth suffereth many degrees of the damp and sadness of the night In
towards God and in faithfulness to mine own Soul neither to beleeve any thing at all as coming from God which I have not or may have a very substantial ground in Reason to beleeve cometh indeed from him nor yet to do any thing at all as commanded by him unless there be a like ground in reason to perswade me that it is indeed his command I confess good Reader I have presumed at somewhat an unreasonable rate upon thy patience in detaining thee so long with the Argument yet in hand But the sence of that unconceivable mischief and misery which I most certainly know have been brought upon the Christian World at least in our quarters of it and which lie sore upon it at this day by means of the reigning of this notion or Doctrine amongst us that men ought not to use but lay aside their Reason in matters of Religion lieth so intolerably sad and heavy upon my Spirit that I could not relieve my self to any competent degree with saying less then what hath been said to relieve the World by hewing in sunder such a snare of death cast upon it Most assuredly all the ataxies disorders confusions seditions Insurrections all the Errors blasphemous Opinions apostasies from the truth and ways of Holiness all trouble of mind and sad workings of conscience in me all unrighteousness and injustice all bribery and oppression all unmanlike self-seeking and prevaricating with publick Interests and Trusts all covetousness and deceit and whatsoever can be named in this World obstructive destructive to the present comfort peace to the future blessedness and glory of the sons and daughters of men proceed and spring from this one root of bitterness and of death they neglect to advance and engage home their Reasons Judgment 's Vnderstandings in matters of Religion to imploy and improve them according to their proper interests and capacities in these most important affairs O Reader my mouth is open unto thee my heart is enlarged Now for a recompence in the same I speak unto thee as a dear Brother in Christ be thou also enlarged Say unto the World round about thee Awake thou that sleepest and arise from the dead and Christ shall give thee light Doubtless the World would soon find it self in another manner of posture then now it is and see the whole hemisphere of it filled with the glorious light of the knowledge of God in the face of Jesus Christ if the inhabitants thereof every man from his quarters would be perswaded to rise up in the might of those abilities those heavenly endowments of reason judgment understanding wherewith God by Jesus Christ hath re-invested them to seek after him by enquiring diligently into by weighing narrowly all those things as works of creation works of providence inscriptions upon the Soul and especially the Sacred Word of extraordinary revelation wherein and whereby God hath drawn neer unto men and as it were prepared postured and fitted himself on purpose to be found and known and this as well in the excellency of his Grace as of his glory by all those who upon these terms seek after him The time was when the Spirit was not given because Christ was not glorified a John 7. 39. in Heaven the time now is wherein the Spirit is not given unto the World according to the preparations of the royall bounty and magnificence of Heaven because he is not glorified on Earth by the worthy imployment of the means abilities opportunities vouchsafed unto men The Word of God makes it one argument of the wickedness and sensual ways of men that they have not the Spirit b Iude ver 18. 19. yea the Apostle Paul by charging the Ephesians to be filled with the Spirit c Eph. 5. 18 clearly supposeth it to be a sinful strain of a voluntary unworthinesse in men if they have not a very rich and plentiful anoynting of the Spirit He that lives up to those principles of light which God hath vested in him is under the Beatifical influence of that most rich Promise of Christ to him that hath shall be given and he shal have abundantly d Mat. 25. 29 By him that hath in this promise is meant as clearly appears from the tenor of the parable immediately preceding such a person who useth imployeth improveth that which he hath hereby declaring that he hath what he hath Nor is that which he is here said to have any thing of a spirituall or supernatural import This likewise is evident from the said parable For here one of the three who all had received talents one or more all which talents must needs by the course of the parable â—e supposed to be of one and the same kind nor is the least intimation of any difference especially of any specifical difference between them is said to be an evil and slothful servant notwithstanding his talent and because of his slothfulness to have been cast into utter darkness These are no characters especially in the Judgment of those with whom we are to conflict in the ensuing Discourse of persons that had received any thing saving or supernatural But by that which is here promised to be given and that in abundance to him that hath must of necessity be meant somewhat that is of a spiritual and saving nature This also is evident from the carriage of the same Parable where the servants who had received the Talents and imployed them faithfully by whom are typified our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that have as was lately said are graciously invited by their Master into his joy Enter thou into thy Masters joy So to the other Enter thou into thy Masters joy Now if either God or Christ be signified and meant by the Master of these servants as I suppose no man questions but that either the one or the other are typified hereby by entering into their joy cannot be meant a receiving of a greater measure of natural gifts or endowments nor of receiving any reward which belongs to persons qualified only with such Endowments as these but Salvation or Eternal Blessedness and Glory If so it roundly follows that by what Christ promiseth shall be given to him that hath in the sence declared is meant somewhat of a saving consequence as regenerating Grace the sanctifying Spirit of God Faith and the like And promising not only or simply that to him that hath shall be given but further that he shall have abundantly he clearly signifieth that in case men will provoke stir up and lay out themselves accordingly in the improvement of such abilities and gifts which shall from time to time be vouchsafed unto them they may by vertue of the bounty and gracious Decree of God in that behalf attain and receive from God what proportion or measure of the Spirit of Grace and of God they can desire Therefore they that teach men to be meerly passive in matters of Religion and forbid them the use of their Reasons
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
man or number of men should attempt his death he would not restrain or hinder them from effecting it If it be objected But did not the Redemption and Salvation of the World depend upon the actuall death or crucifying of Christ and if so should not God have left this great and gracious designe of his in suspence and at uncertainty for matter of execution in case hee had not Absolutely and Positively decreed the death of Christ by one meanes or other as either by those who now did effect it or by some other men To this I Answer No the Salvation of the World doubtlesse did not depend upon the actuall or literall dying or crucifying of Christ but partly upon the councell and good pleasure of God to deliver him up unto death in order to this end i. e. To leave him freely unto men to crucifie him if they would partly upon the readinesse and perfect submission of will in Christ to suffer death in case any man or men should be found that would inflict it upon him My grounds and reasons for this Opinion are 1. If the Salvation of the World depends wholly and intirely upon the merit and satisfaction of Christ in conjunction with the Will and good Pleasure of God the Father to accept of this satisfaction in order thereunto then did it doth it no wayes depend upon any thing done by other men especially wicked men least of all upon any thing done wickedly and provokingly in the sight of God by them and consequently the actuall or literall Crucifiers of Christ contributed nothing at all simply necessary towards the salvation of the World Sed verum prius ergo et posterius 2. If the merit of Christ received no addition was no wayes perfected by the actings of those who Crucified him or by the things which he suffered from them then did not the salvation of the World depend upon his being actually crucified or upon his crucifying by men but only upon that crucifying wherewith he had crucified himself before men came to lay hands upon him Sed verum prius ergo et posterius That the merit of Christ was no wayes perfected or augmented by the things which he suffered from men is evident because he acted or did nothing herein or under these sufferings more then what he had done before in the inward transactions of his Soul yea and would have done still or againe whether men had Crucified him or no. 3. If the acceptation of the sacrifice of Christ depended only upon 1. The nature quality and legitimatenesse of the Sacrifice 2. Upon the legitimacy and dignity of the Priest offering 3. And lastly upon the legitimatenesse of the manner observed in the offering then was not the act of those who Crucified Christ any wayes contributing towards the acceptation of this Sacrifice and if so the acceptation hereof with God had been the same and consequently the salvation of the World Purchased and Procured by it whether men had interposed to Crucifie Christ or no. Evident it is that they who Crucified Christ neither gave legitimatenesse to the Sacrifice nor were any legitimate Priests upon whose actings about the Sacrifice the acceptation of the offering any wayes depended nor 3. Did they in what they did about the Crucifying of Christ observe any legitimatenesse of order or manner which should render the oblation acceptable with God Therefore the acceptance of that great Sacrifice we speake of with God depended wholly upon Christ Himself who 1. In respect of his Person was a legitimate Sacrifice to make that great attonement for the World that was made by him 2. In respect of his office was a legitimate High Priest anointed by God to offer that great Sacrifice of himself 3. And lastly by vertue of his Holinesse Love Zeale and all other heavenly endowments requisite for his Office of Priest-hood performed the oblation with a perfect observation of all the requirements appertaining to the Law or manner of such an offering In none of all these had he the least dependance upon those who put him to death nor stood he in need of their wickednesse in Crucifying him to make him either Sacrifice Priest or oblation of highest acceptance with God 4. The Apostle expresly affirmeth concerning men that if there be first a willing minde it is accepted meaning with God according to that a man hath and not according to that he hath not a 2 Cor. 8. 12 His meaning cleerely is that where there is a cleare perfect and upright desire of soule in any man to perform any service pleasing unto God but wants opportunity or meanes for the actuall or compleate performance of it and shall go in or towards the Performance as far as he hath opportunity or meanes to carry him such a man findes the same acceptance with God under these deficiencies which he should finde under an actuall and compleate Performance This is that which Divines commonly expresse in saying that God accepts the will for the deed Now there is no reason to conceive or think but that God should deal in a way of as much equity and grace with Christ as he doth with other men Therefore supposing that there was a cleere perfect and intire willingnesse or readinesse of minde in Christ to lay down his life for the World but he had wanted an opportunity actually to have done it as suppose no man should have appeared to take away his life from him there is no sufficient reason to think but that he had been accepted with God upon the same terms under or in respect of such his willingness or desire on which he is now accepted under his actuall Death 5. And lastly if it was the deepe humility and perfect subjection to the Fathers Will and Pleasure together with those other inward and gracious deportments of soule in Christ in and under his sufferings which gave the whole and intire worth of merit and satisfaction unto them then were his bare externall sufferings considered a part from these no wayes meritorious and consequently of no absolute necessity for or towards the Redemption of the World Sed verum prius ergo et posterius The former consequence in this argument is evident because nothing whether Action or Passion can be meritorious without something in it or relating to it which should give it the weight or worth of merit The latter consequence is no lesse evident neither For whatever whether doings or sufferings are wholly voyd of merit though they may somewayes contribute towards the worke of Redemption yet can they be no wayes essentiall or of absolute necessity thereunto For the minor neither is this much questionable the Scriptures themselves from place to place placing the value merit or expiatory worth of the death and sufferings of Christ over and besides the dignity of his Person in his innocency meekenesse humility Perfect subjection to his Fathers Will c. Let these Passages be considered Heb. 9. 14. 1 Pet.
1. 19. 2 Cor. 5. 21. Heb. 7. 26 27 28. with many others of like import Now certaine it is 1. That the excellency and dignity of the Person of Christ was and would have been the same 2. That the Innocency Humility Love Patience Obedience of Christ were and would have been the same also whether he had actually and corporally suffered or no. Therefore whatsoever was Properly Formally or Essentially meritorious in Christ was in him before his sufferings of a naturall death and would have been in him whether he had suffered such a Death or no and consequently the worke of Redemption might have prospered in his hand whether he had thus suffered or not If it be demanded but doth not this Doctrine suppose or make Christ to have died in vaine yea and contradict all those Scriptures which ascribe the Redemption and Salvation of men to his Blood Death Crosse and Suffering I answer neither it is most free from both these erroneous impieties From the former because the death of Christ is soveraignly necessary upon severall other accounts as 1. If he should not have actually yeilded up himself unto death there being found those that would and did attempt it it must needs have been conceived and concluded by men that he was not truly inwardly and really willing and free to have laid down his life for the World and consequently there had been no ground or footing for any man to believe either that he was the Son of God or that he was meritoriously qualified for the Redemption of the World Secondly had he alwayes declined actuall dying under those frequent attempts made by men to take away his life it could not have been known and so not upon any sufficient ground believed that God the Father delivered him up to Death and consequently his Will and good Pleasure concerning the salvation of the World by his Son could not upon any competent terms have been believed Thirdly the Prophecies in the old Testament concerning the actuall sufferings of Christ could not have been fullfilled Fourthly upon the said supposition as viz. That he had an opportunity thorough the bloud thirsty malice of men to lay down his life actually if he should not have done it that great example of his Humility Patience Self-deniall Love of the Brethren even unto bloud c. had been wanting in the Churches Fifthly and lastly upon the supposition mentioned the actuall dying of Christ was altogether necessary in respect of the inward frame and disposition of his Soul which rendred him freely willing to lay down his Life in case it should be required of him at or after such a time as his Father judged it meete to permit the execution Now such a frame and disposition of Heart and Soule as this was as was formerly argued absolutely necessary to be found in Christ to qualifie him for a Redeemer and being found in him it could not possibly but produce his actuall death when men should attempt it and God no wayes interpose to prevent it Thus then you see cleerly how the Doctrine which denieth an absolute necessity of Christs actuall and externall Death in order to the salvation of the World no wayes rendreth or supposeth this death of his to be in vaine Nor doth the Doctrine we now speake of contradict any of those Scriptures which attribute the Redemption and Salvation of the World to his Blood Death Sufferings c. For when we are said to be healed by his stripes 1. Pet. 2. 24. to be justified by his Blood Rom. 5. 9. to have Redemption thorough his Blood Eph. 1. 7. c. It no wayes supposeth or implies that the literall or materiall shedding of his Blood by men was simply and absolutely necessary either to the justification or redemption of men but only that a shedding of it by himself spiritually in that great Act of Resignation of it to be shed by men which passed and was transacted inwardly in his Soule whether it had been externally shed by men or no was simply and absolutely necessary thereunto There is scarce any Phrase or Idiome of speech more frequent in Scripture then to mention and speake of an act simply and indefinitely as performed and done when the doing of it hath been fully resolved concluded or consented unto in the heart and soule whether ever it be actually and externally done or no. Thus Abraham in the same Verse is twice said to have offered up his son Isaac a Heb. 11. 17. only because he was inwardly really and fully willing to have offered him up literally which yet we know he did not So a man is said to forsake all he hath b Luk. 14. 33. when he is inwardly and unfeignedly willing and resolved to forsake all literally and actually when he shall be called to it whether he be ever so called or no. In this Phrase of speech God is said to have given the Land of Canaan unto the Israelites Ios 1. 3. when as he had only purposed or resolved to give it unto them as appears Ver. 6. So to have saved us 2 Tim. 1. 9. only because of his full purpose to save us upon our believing So againe to have rejected Saul from being King 1 Sam. 15. 23. only because he was fully purposed to reject him upon his impenitence in his rebellious course for evident it is that Saul was permitted to injoy his Kingdome a considerable space of time after it was said that God had rejected him from being King In like manner he is said Cap. 13. 13. To have established for so Arias Montanus translates out of the Originall viz. stabilierat and our former English Translators had established the Kingdome of Saul upon Israel for ever only because he was purposed to do it and that conditionally too viz. upon the good behaviour of himself and his Posterity in the Throne It were easie to multiply instances in this kinde even unto wearinesse In like construction of speech Christ may be said to have given his Flesh layd down his Life shed his Blood for the Redemption of the World justification of men c. and consequently the World be said to be redeemed and men justified by his Blood Death Crosse c. onely because he was freely willing unfeignedly ready and prepared to doe all these actually when the Providence of God and the wickednesse of men should afford him an an opportunity to do them Nor can it be said that in such a sence he should ever the lesse have given his Flesh layd down his Life shed his Blood for the salvation of the World then now he hath done in case the Providence of God and wickednesse of men should never have conspired or agreed about the taking away his Life from him It was his Blood as shed by himself not by men it was his Life as laid down by himself not as taken from him by men it was his Flesh as given or offered by himself not as sacrificed by
accustomed to error and mistake presume to levy from them together with such arguments and grounds which upon examination will be found either to have no consistency with the sound Principles either of Reason or Religion or else no legitimate coherence with the cause which they pretend unto Let us first hearken unto the Scriptures lifting up their voyces together for the Redemption of all Men by Christ without exception we shall afterwards in due processe of Discourse give a faire consideration to those inferences and consequences of Men wherein the strength of their Scripture Proofes standeth for the support of the contrary Opinion And first it is considerable that the Scriptures doe not only speak to the §. 2. heart of the Doctrine asserted in great variety of Texts and Places but also in great Veyns and Correspondencies or Consorts of Texts each Consort consisting of severall particulars of like Notion and Phrase I shall recommend only foure of these companies unto the Reader which when we shall have pondered in some or all the particulars respectively relating unto them we shall add to make full measure the contributions of some single Texts besides The first Division or Squadron of Scriptures which speak aloud the universality §. 3. of Redemption by Christ are such which present the gift and Sacrifice of Christ as relating indifferently unto the World The name of this kinde of Scriptures for the number of them may be Legion for they are many Some of the principall and best known of them are these So God loved THE WORLD that he gave his only begotten c. Joh. 3. 16. That THE WORLD through him should be saved vers 17. This is the Lamb of God which takes away the sin of THE WORLD Joh. 1. 29. My flesh which I will give for the life of the World Joh. 6. 51. And he is the propitiation for our sinnes and not for ours only but also for the sinnes of the WHOLE WORLD 1 Joh. 22. And we have seene and doe testifie that the Father sent the Sonne to be the Saviour of the WORLD 1 Joh. 4. 14. For I came not to judge the WORLD but to save the WORLD Joh. 12. 48. For God was in Christ reconciling the WORLD unto Himself c. 2 Cor. 5. 19. To omit many others The second post of Scriptures standing up to maintaine the same Doctrine §. 4. with uniformity of expressions amongst themselves are such which insure the Ransome of Christ and the Will or Desire of God for matters of salvation unto ALL MEN and EVERY MAN Some of these are who gave Himself a Ransome for ALL. 1 Tim. 2. 6. Because we thus judge that if one died for ALL then were all dead and that he died FOR ALL that they who live c. 2 Cor. 5. 14 15. that he by the Grace of God should taste of Death FOR EVERY MAN Heb. 2. 9. who will have AL◠MEN to be saved c. 1 Tim. 2. 4. not willing that ANY should perish but that ALL should come to Repentance 2 Pet. 3. 9. Therefore as by the offence of one the judgement came upon all Men to condemnation even so by the righteousnesse of one the free gift came upon all Men to the justification of life Rom. 5. 18. with some others A third sort or party of Scriptures confederate with the former for substance §. 5. of import and between themselves for matter of expression are such which hold forth and promise salvation indifferently to Him and to whosoever will or shall believe Of this sort are these with their fellowes and HIM that commeth unto me I will in no wise cast out Joh. 6. 37. HE that believeth in me shall never thirst vers 35. HE that believeth and is Baptized shall be saved Mar. 16. 16. That WHOSOEVER believeth in Him should not perish c. Joh. 3. 16. That through his Name WHOSOEVER believeth in Him shall receive remission of sinnes Acts 10. 43. Even the Righteousnesse of God which is by Faith of Jesus Christ UNTO ALL and upon all that believe For all have sinned Rom. 3. 22 23. It were easie to make this pile also much greater A fourth association of Scriptures all pregnant with the Doctrine we §. 6. assert consists of such places where Christ is said to have died for those who yet may perish yea and actually do perish and again where such Men are said to have been bought by him and to have been sanctified by his blood who yet through their own negligence and wilfulnesse in sinning bring destruction upon themselves and perish everlastingly Places of this kinde are famously known Destroy not Him with thy meat FOR WHOM CHRIST DIED Rom. 14. 15. And through thy knowledge shall the weak BROTHER PERISH FOR WHOM CHRIST DIED 1 Cor. 8. 11. even denying the Lord that BOVGHT them and bring upon themselves swift DESTRVCTION 2 Pet 2. 1. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning 2 Pet. 2. 20. Of how much sorer punishment suppose yee shall He be thought worthy who hath troden under foote the Sonne of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace Heb. 10. 29. Then his Lord after he had called him said unto him O thou wicked servant I forgave thee all that debt because thou desiredst me Should not thou also have had compassion on thy fellow servant 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 Heart forgive not every one his Brother their trespasses Mat. 18. 32. 33 c. Let us begin with the Texts of the first of the foure Orders mentioned §. 7. where the Death of Christ is presented as relating unto the World From the tenor and import of all the Scriptures of this Denomination and Tribe it will be made evident that Christ died for all Men without exception of any the word World in these places being necessarily to be understood in the proper and comprehensive signification of it I mean for all Men and Women in the World in and according to their successive generations and not for any lesser or smaller number as for some of all sorts for the Elect for those that shall believe or the like We shall for brevity sake argue only some of these places and leave the light of their interpretations for a discovery of the sence and meaning of the rest The first proposed of these was that place of Renowne Joh. 3. 16. So §. 8. God loved the World that He gave c. Evident it is from hence that Christ was given viz. unto Death for them or for
scandali quod dicitur positus in multorum ruinam id accidentale est vel ut ita loquar adventitium Calv. in Joh. 3. 17. If it be demanded but did not God intend that whosoever should stumble at or reject Christ should in such a sence be made blinde I answer yes doubtlesse God did intend to punish all manner of sins with judgements suiteable to them But his intention of making those blind in the sence declared who should reject Christ or his Doctrine was not that intent or purpose out of which he sent Christ into the World which was the genuine and naturall product of his love but such an intent which his perfect hatred of sin especially of sin committed against the Law of Grace formed in him 4. The interpretation of the word World now under assertion magnifies §. 23. that Divine Attribute the love of God incomparably more and above either of the former They who by the World understand the Elect only which is the substance also of the second interpretation unlesse it chuseth rather to resolve it self into this third as was lately proved b Sect. 16. of this Chap. allow a very small narrow and inconsiderable sphere for so noble active and diffusive a Principle as the love of God is in comparison of those who extend it to the whole circumference of Mankind The whole element and vast body of the Aire in all the dimensions of it Height Depth Length and Bredth make but a proportionable sphere for the Sun wherein to display the fulnesse of the glory and to expresse the activity of his abundant light nor will the whole Universe of Creatures take the whole number and intire host of them a primâ ad ultimam ab ultimâ ad primam make a Theater any whit too large capacious or extensive for the abundant riches and fulnesse of the love of God to act like themselves upon They who present the love of God in the gift of his Son Jesus Christ as contracted to the narrow compasse of the Elect i. e. of those only who shall in the end be saved and Preach this for the Gospell unto the World do by Men in respect of their spirituall accommodation as God should do by the World in their temporall in case he should keep his Sun in a continuall eclipse suffer ten parts of the light of it to be perpetually obscured 5. This interpretation we now plead is of faire and full consistency §. 24. with those things which the Scriptures so frequently and constantly teach and affirme concerning the Nature of God his Mercy Sweetnesse Love Goodnesse towards all his Creatures his equall and unpartiall administration of rewards and punishments in the World his non-acception of Persons his ardent serious and compassionate desires that none should perish but that even the vilest and wickedest of Men should returne from the evill of their wayes and be saved his not delighting in the death of those who do perish with much more of like consideration and import There is an obvious and manifest agreement betweene the exposition we contend for and all such veynes of Scripture expression as these whereas the other interpetations are at an absolute and manifest defiance with them 6. And lastly the sence now argued for is attested by Calvin himself §. 25. upon the place with severall other Protestant Divines Both saith he are here distinctly delivered unto us namely that Faith in Christ is of a saving nature UNTO ALL and that Christ therefore brought life because his Heavenly Father would not have MAN-KINDE to perish VVHICH HE LOVETH And more plainely afterwards He useth a note of Universality both that he may invite all to the participation of life and that he may cut off matter of excuse from unbelievers The word World which he used before likewise importeth as much For though there will be nothing found in the World worthy the favour of GOD yet he sheweth Himself PROPITIOVS or favourable UNTO THE VVHOLE WORLD in that He calls all men without exception to believe in Christ which is nothing else but an entrance into life a Vtrumque hic distinctè nobistraditur quod scilicet fides in Christum omnibus sit vivifica quòd ideò vitam attulerit Christus quia coelestis Pater genus humanum quod amat perire nolit Et posteà Vniversalem notam apposuit tum ut promiscuè omnes ad vitae participationem invitet tum ut praecidat excusationem incredulis Eodem etiam pertinet nomen mundi quo prius usus est Tametsi enim in mundo nihil reperietur Dei favore dignum se tamen toti mundo propitium ostendit cum sine exceptione omnes ad Christi fidem vocat quae nihil aliud est quam ingressus in vitam Calv. in Joh. 3. 15 16. In the former of these passages the interpretation we stand for is largely enough asserted but in the latter we have it with measure heaped up pressed downe and running over For here he doth not only say that GOD sheweth Himself propitious or favourable unto the WHOLE WORLD but further that he calls all Men to Faith in Christ and invites all Men to participation of life Therefore doubtlesse his judgement was at least whilest he had this Scripture before him for his steerage that there was life and Salvation in Christ for all Men and that upon such terms that all might partake of it as well one as another and consequently that he died for all Men in as much as there can be no life in him for those to partake for whom he died not no more then there is for the Divels Gualter another Protestant Author of approved learning and worth avoucheth the same sence And this saith he he more cleerly expresseth when being to name those who GOD so loved he doth not mention Abraham Isaac or Jacob Moses David the Prophets the Virgin Mary the Apostles or holy Martyrs but the World which our Evangelist in his Epistle affirmeth to lie wholâ—y in wickednesse and of which Christ himself more then once affirmeth the Devil to be the Prince b Et hoc quidem clariùs exprimit quando eos nominaturus quos ita dilexerit Deus non Abrahami aut Isaaci aut Jacobi Mosis Davidis Prophetarum Mariae Virginis Apostolorum denique Sanctorum martyrum meminit sed mundi quem totum in malo jacere Evangelista noster testatur cujus Principem esse Diabolum ipse Christus non uno loco affirmat Gualter Homil. 20. in Johan So that this Writer by the World doth not understand the Elect only or the World of the Elect whereof the Devil is no where affirmed by Christ to be the Prince nor which is any where affirmed by John to lie wholly in wickednesse but the World at large and which comprehendeth Reprobates as well as the Elect. But of all our Reformed Divines there is none speakes more expresly and professedly to
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
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
Grace of Christ the Grace of Christ cannot be said to have profited Man-kinde more then the sin of Adam damnified it Yet again upon Verse 16 For whereas the World was lost or undone by the one sinne of Adam the Grace of Christ did not only abolish this sinne and that death which it brought upon the World but likewise tooke away an infinite number of other sinnes which we the rest of Men added to that first sinne * Cum enim ex uno Adae peccato orbis perditus sit gratia Christi non hoc soluÌ„ peccatum mortem quaÌ„ intulit abolevit sed simul infinita illa sustulit peccata quae reliqui homines primo illi peccato adjecimus The commensurablenesse of the Grace of Christ with the sin of Adam in respect of the number of Persons gratified by the one and damnified by the other cannot lightly be asserted in terms more significant Nor do the words following import any thing contrary hereunto wherein the Author addeth that the said Grace of Christ bringeth all that are of Christ into a full or Plenary justification For by a full or Plenary justification it is evident that he meanes an actuall justification yea as he explaines himself a little after that justification which shall be awarded unto the Saints at the great day of the Resurrection to the obtaining of which it is acknowledged that Men must receive a new being from Christ by Faith In what sence Christ abolished the inque plenam justificationem quotquot ex Christo sunt adduxit sin of Adam together with that Death which it brought into the World and so in what sence he is said to have brought Righteousnesse Justification and Salvation unto all Men remaines to be unfolded in due Place Upon the 17 Verse the aforesaid Author yet more cleerly attests the substance of our Interpretation where he gives an account how the Grace of Christ mâ—y be said to be of larger extent then the sin of Adam notwithstanding it be true that this grace took away nothing but what in a sence was the fruit and effect of his sin If we consider saith he that every particular Man by his transgressions increaseth the misery of Man-kinde and that whosoever sinneth doth no lesse hurt his Posterity then Adam did all Men it is a plaine case that the Grace of Christ hath removed more evils from Men then the sinne of Adam brought upon them For though there be no sinne committed in all the World which hath not its originall from that first sinne of Adam yet all particular Men who sinne as they sinne voluntarily and freely so do they make an addition of their own proper guilt and misery ALL WHICH EVILLS since the alone BENEFIT OF CHRIST HATH TAKEN AVVAY it must needs be that it hath taken away the sinnes of many and not of one only Manifest therefore it is that more evills have been removed by Christ then were brought in by Adam a Verum si consideramus singulos mortalium suis quoque transgressionibus maluÌ„ generis humaÌ„i auxisse non minùs quicunque peccant suis posteris nocere atque nocuit omnibus Adam in aperto est gratiam Christi plura depulisse ab hominibus mala quam Adâ— noxa intulerit Nam licet nihil in orbe peccatuÌ„ sit quod ex illo primo Adae lapsu non trahat originem tamen singuli qui peccant ut suâ quoque lâ—berâ voluntate peccant ita suum quoque adjiciunt reatum suam adferunt perniciem Quae omnia mala cum beneficium Christi solum sustulit certe jam multorum peccata sustulit non unius Adae Manifestum est igitur plura per Christum mala submota esse quà m Adam obtulerat And yet more plainely and expresly to the Point in hand if more may be upon Verse 18. The sence whereof he gives thus As by the fall of one sinne prevailed over all so as to make all liable unto condemnation so likewise the righteousnesse of one so far tooke place on the behalf of all Men that all Mâ—n may obtaine the justification of life thereby b Infert hic Apostolus repetit summat quae tribus praemissis collationibus disseruit haec scilicet Sicut ex unius lapsu peccatum in omnes invaluit ut reddiderit omnes condemnationi obnoxios sic etiam unius justiciam in omnes homines obtinuisse ut just ficatio vitae omnibus contingat By this time I suppose Bucer hath said enough both to assert the Interpretation of the Scripture in hand that hath been given as also the universality of Redemption by Christ The said Scripture calls for the sence and exposition asserted with such a §. 25. loud and distinct voyce that Gualter also another Divine of the same rank and quality with the former could not but hearken to it As by the offence of one saith he compleating the Apostles sentence and rendring his sence therein condemnation was propagated unto all Men So also by the righteousnesse of one Justification of life was propagated or imparted unto ALL MEN. Againe thus As by the offence of one Adam the judgement or guilt came upon all Men to condemnation so also by the righteousnesse of one Jesus Christ the Gift or Benefit of God abounded unto ALL MEN to Justification of life a Itaque quâ—madmodum per unius offensam in omnes homines pro pagataest coÌ„demnatio sic etiam per unius justiciam in omnes homines propagata est Justificatio vitae Sicuti per unius Adami offensam judicium sive reatus venit in omnes homines ad condemnationem sic etiam per unius Jesus Christi justiciam donum sive beneficium Dei redundavit in omnes homines ad justificationem vitae Any Man that shall reade with a single eye what Calvin himself hath written upon the said Contexture of Scriptures cannot judge him an adversary to the Premised Exposition Paul saith he upon Verse 15. simply teacheth that the amplitude or compasse of the Grace purchased by Christ is greater then of the condemnation contracted by the first Man b Sed simpliciter majorem gratiae per Christum acquisitae amplitudinem esse docet quà m contractae per primum hominem damnationis Not long after The sum of all comes to this that Christ overcomes Adam the righteousness of Christ vanquisheth Adams sinne Adams malediction or curse is overwhelmed with Christs Grace the Death which proceeded from Adam is swallowed up by that Life which comes from Christ c Huc autem summa tendit quia Christus Adamum superat Hujus peccatum illius vincit justicia hujus maledictio illius obruitur gratiâ ab hoc mors profectâ— illius vitâ absorbetur Doubtlesse if the curse brought upon Men by Adam prevailes and remaines still untaken off upon far the greatest part of Men it is not over-whelmed with the Grace of Christ nor is the
Divine Revelation before me will better and with lesse descant upon the words admit the latter beliefe then the former which is the case in the Scripture in hand is very contrary to the Rule of Charity which restraineth me from doing my Neighbour any prejudice or harme as well in his spirituall as outward estate yea and much more in the former then in the latter 3. If I stand bound to believe with the judgement of Faith that it is unpossible §. 15. for any man to perish for whom Christ Died what will such a consideration as this whether believed according to the one judgement or the other viz. that Christ Died for such or such a man advantage me by way of preserving me from such a practise which is apt to destroy him For if it be a truth that Christ did die for him I need not according to the supposition mentioned be at all tender about doing any thing or forbearing any thing out of any apprehension of danger lest by the one or the other I should occasion his destruction If it be a truth that Christ did not die for him upon what account should the Apostle suggest unto me that he did die for him or that it may be that he did die for him by way of argument to deter me from doing that which may tend to his destruction Suppose one part of the men in the World were impenetrable and invulnerable the other part as now they are exposed unto the danger of death upon wounds received were it a congruous motive or gound of perswasion whereby to caution me from wounding or smiting such or such a man with a Sword Dagger or the like to inform me that this man is or may be invulnerable or that I ought to presume or judge this man to be invulnerable Would not such an argument as this rather strengthen my hand to a smiting of him then any wayes occasion me to forbeare They cleerly make the Holy Ghost Himself to reason at no better rate of understanding then this in the Scripture in hand who make it only a matter of Charity to believe that Christ Died for a weake Brother and that in case he did die for him he is upon this account undestroyable 4. And lastly most evident it is that the scope of the Apostle in that §. 16. 1 Cor. 8. and there is the same consideration of Rom. 14. is to deterre Christians from an unseasonable and undue use of their liberty and knowledge and this by an argument or motive drawn not so much from what is unseemely uncomely or dangerous in respect of themselves but from the consideration of what danger or damage may very possibly accrue thereby unto others The whole tenor and carriage of both Contexts Proclaime this aloud so that there needs no more proof of it then only the perusall of the Chapters themselves Now the danger or dammage which a Christian by such an abuse of his liberty as is here expressed may very possibly create or occasion to another the Apostle affirmes to be the destroying of his Brother for whom Christ Died i. e. the depriving of him of that great Salvation and blessednesse which Christ by His Death purchased for him Now if this strong Christian stands bound to believe according to the judgement of Charity that this Person is a true Brother and one for whom Christ Died he stands bound to believe according to the same judgement at least if not according to the judgement of Faith it self that he may perish through the abuse of his liberty Otherwise the Apostles argument for the disswading of him from such an abuse cannot be supposed to take any place in him nor worke at all upon him in order to such an end For no consideration or saying whatsoever unlesse believed with one kinde of Faith or other can have any influence or operation upon men either to perswade them to or from any practise If then the strong Christian stands bound to believe be it only according to the judgement of Charity that the weak Professor is a Brother indeed and one for whom Christ Died he stands bound also to believe according to the one judgement or the other that he may perish through his Unchristian misdemeanor in the use of his liberty If so then he and consequently every other Christian stands bound in Conscience to believe that such a man may perish for whom he stands bound in Conscience likewise to believe that Christ Died. For a belief according to the judgement of Charity where it is required is matter of duty and of Conscience as well as a belief according to the judgement of Faith in cases appropriate hereunto Neither is it true according to the Principles of that opinion which we now implead that a Christian stands bound in Conscience to believe no not according to the judgement of Charity that all that Professe the Faith of Christ are true Brethren or Persons for whom Christ Died. For the Patrons of this opinion generally hold 1. That many who make such a Profession are Hypocrites and not true Brethren 2. That many of this number will perish at last in their Hypocrisie and Unbelief And thus far they hold nothing but truth But 3. and lastly they hold yet further which they should doe better to let goe that Christ Died for none of those Professors who perish in the end These things they hold and believe not with a beliefe according to the judgement of Charity but dogmatically and according to the judgement or certainty of Faith Now certaine it is that no man stands bound in Conscience to believe that according to the judgement of Charity which is contrary to what he believeth or what he truly judgeth Himself bound in Conscience to believe according to the judgement of Faith because no Law or Rule of Charity bindeth me to believe with any kinde of belief whatsoever that God is a Lyar or Untrue in his Word which is the Foundation and Rule of what I stand bound to believe according to the judgement of Faith Such men therefore who believe according to the judgement of Faith that all Professors of Christianity shall not at last be saved cannot with the safety of their own Principles say they stand bound in Conscience to believe with the belief of Charity that Christ Died for them all because in their Notion and according to their grounds these two Propositions are inconsistent in Truth viz. that Christ should die for all and yet some perish But thus it still happeneth to those who are ingaged in the defence of an error I meane to intangle themselves and to non-sensifie such Passages of Scripture which manifestly oppose their error by such evasions such unnaturall and forc'd Interpretations which for the keeping alive of such a Tenet which were better dead they are necessitated unto Nor will it availe them here to reply that they doe not judge themselves §. 17. bound in Conscience to
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
deliberate or elective Act of the will of man cannot be said to be positively peremptorily or absolutely Decreed by God nor is it any other in the Nature and Condition of it then what may very possibly not be Now certaine it is that the use of means to prevent seduction in the Elect is such an Act or series of Actions which depends upon the deliberate Act of their will at least so far that it can never take place or be without a deliberate concurrency hereof If it be yet further said Though the use of means to prevent seduction in §. 17. the Elect depends upon the deliberate motions and actings of their wills thus far that it cannot take place or be performed without them yet may it have such a relation unto or dependance upon the absolute will or decree of God which shall give certainty and infallibility of being unto it notwithstanding For God is able so to interpose by His excellency of Power in all the deliberations of Men as to carry and fix the issues and determinations of them which way and upon what He pleaseth To this I answer that the Question is not what God is able by the excellency of His Power to doe in this kinde but what He is pleased to doe or what He hath decreed to doe out of the Counsell and Liberty of His Will And that which we affirme and plead in the cause depending is not that God is not able to determine the wills of the Elect to the use of means proper and sufficient to prevent their being deceived but that He hath no where declared Himself willing oâ— resolved to doe it and consequently that it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conceit above what is written to think that He doth it Therefore untill it be proved either from the Scriptures or by the light of some solid demonstration otherwise that God hath absolutely Decreed the non-seduction of the Elect we still speak of a seduction to destruction or which is the same upon our Adversaries Grant and Plea lately mentioned the determination of their wills to the use of means necessary to secure them against seduction we judge our selves free in Conscience to deny the pretended impossibility of the Saints deception or seduction Another Scripture much discoursed in the behalf of the common Doctrine §. 18. of Perseverance is 1 Pet. 1. 5. who are kept by the Power of God through Faith unto Salvation From hence it is frequently concluded that they who once truly believe and are regenerate Verse 3. are kept by the ingagement of the Mighty Power of God from falling away to destruction I Answer 1. That it is not here said that regenerate Men are kept simply and absolutely by the Power of God unto Salvation but that they are kept by the Power of God THROVGH FAITH unto Salvation Which plainly implieth that the Power of God here spoken of ingageth for no Mans preservation or safeguarding unto Salvation but by the mediation of Faith or any whit longer then their Faith shall continue Now here being nothing said or implied touching the certainty of the continuance of the Faith of the Saints unto the end nor concerning any ingagement of the Power of God for the Perpetuation thereof evident it is that nothing can be concluded from hence for the establishment of the said Doctrine of Perseverance But 2. For the cleer sence and importance of the place it is this that Men once begotten by God to a lively hope by the Resurrection of Jesus Christ from the dead Have or may Have the greatest security which the infinite Power of God can afford that persevering in that Faith from whence this hope issueth unto the end they shall be saved The place according to this interpretation runs parallel in sence and import with these and their fellowes But he that shall endure to the end shall be saved a Mat. 24. 13 viz. against all opposition nnd contradiction of impediments whatsoever Be thou faithfull unto death and I will give thee a Crown of life b Revel 2. 10 So with that lately opened upon this Rock will I build my Church and the Gates of Hell shall not prevaile against it c Mat. 16. 18 to which you may add Joh. 10. 18 19. Eph. 1. 19. with many others This exposition perfectly accords with Bullingers Commentary upon the place In the meane time saith He let this suffice us that eternall happinesse is in safety for us or to us which no either Man or Devill can intercept or deprive us of unlesse Faith failes us wherewith neglecting the things which mortall Men so much seek after let us wholly depend upon Heaven d Nobis interim sit satis quôd aeterna faeâ—icitas nobis est in tuto quam nullus hominum aut daemonum possit intercipere modò ne eos nos deficiat fides quâ neglectis rebus mortalium totipendeamus à coelo In the clause modo ne nos deficiat fides so that Faith faile â—â— not He clearly supposeth 1. A possibility that our present Faith may faile us 2. That in case it shall faile us we may perish notwithstanding any thing here delivered by the Apostle concerning our being kept by the Power of God unto Salvation If against this Interpretation it shall be objected that it greatly depresseth §. 19. and in a manner quencheth the spirit of the consolation clearly intended by the Holy Ghost to be administred unto the Saints in the words and that it makes very little for their comfort to hear of their being kept unto Salvation by God or by His Power in case this keeping depends upon their continuance in Faith especially if this also be uncertain and depending upon themselves their diligence and care to procure it I answer 1. That the Heart of this Objection was broken in the former Chapter a Sect. 21. 22. where we shewed that in matters of greatest consequence and most desireable in things appertaining to this life yea as to life it self the most timorous and cautious Men neither wish nor desire any greater security then to have what they desire assured unto them upon their own willingnesse and care either for the procurement or the continued injoyment of it The most impotent lover of life under Heaven and He that lives in the greatest bondage in the World through feare of Death would both of them be highly satisfied if God would but vouchsafe such a promise as this unto them that so long as they should desire the continuance of their lives and take heed of destroying them themselves by unnaturall or desperate courses as by casting themselves into the Fire into the Water down from high Towers c. He would secure them against all other interveniences or means of dissolution whatsoever In like manner it is and ought to be so esteemed by the Saints a consolation rich and glorious that God hath undertaken and ingaged Himself by the
i. e. This antipathy standing either doe that which is sinfull but especially omit or neglect the doing of that which is his duty yea and of great concernment likewise unto him to doe Thus we have at last fully and cleerly we suppose acquitted that Scripture 1 Joh. 3. 9. more vehemently suspected and charged then all his fellows with confederacy against that Doctrine which affirms a Possibility of a totall and finall defection in the Saints Another Scripture hath the same imputation cast upon it for speaking §. 37. only thus My Father which gave them me is greater then all and no Man is able to take them out of my Fathers Hand a Ioh. 10. 29 From hence it is argued and conceived that God ingageth himself with his Omnipotency to preserve the Saints or Sheep of Christ from either totall or finall apostasie and consequently that it is unpossible but that they should be preserved But to this place of Scripture a sufficient answer hath been given already in this Chapter b Sect. 18. 19 20 c. where we shewed that the ingagement of the mighty Power of God for the Protection and safeguarding of the Saints as such or remaining such against all adverse Power whatsoever is frequently asserted in Scripture but no where for the compelling or necessitating of them to Persevere or continue such Nor is there the least intimation of any such thing in the Text before us And yet here I shall further add in reference unto it That by the tenor and carriage of the Context it appeares 1. That that security for which our Saviour ingageth the greatnesse of His Fathers Power unto his Sheep is promised or ascertained unto them not in order to the effecting or procuring their finall perseverance but rather by way of toward to it 2. That this promise of eternall safety made by Christ unto His Sheep doth not relate to their estate or condition in this present World but to that of the World to come My Sheepe saith he verse 27. heaâ— my voyce and I know them and they follow me In which expressions of hearing his voyce and following him he intimates or includes their perseverance c Intellige autem loqui Christum de oviâ—us quâ— tales sunt ac maâ—ent Hag. Grot in locum as appeares by the words immediately following Verse 28. And I give unto them etenall life This gift of his presupposeth the finall perseverance of those to whom it is given It followes and they shall never perish neither shall any pluck them out of my hand In these words he seems further to explaine how and in what sence he calls that life eternall which he promiseth to confer upon them as viz. that by the eternalnesse of it he doth not only meane such a constitution or condition of it which secureth it from perishing or dissolving in respect or by means of any intrinsecall cause upon which account the lives they live in the flesh are perishable but which secureth it likewise against all externall means or power that may seem to threaten or indanger it And for a further confirmation that the life which he promiseth unto his Sheepe hearing his voyce and following him viz. as was said perseveringly is eternall in the best largest most comprehensive most desireable sence of the word he subjoynes the words in hand Verse 29. My Father which gave them me is greater viz. in power then all and none is able to pluck them out of my Fathers Hand as if he should have said God Himself by whose grace they became my Sheepe and followed me and whose power is abundantly sufficient for the work would maintaine and make good unto them to the uttermost that life which I shall give unto them against all dangers all enemies all adversary powers whatsoever This being the naturall and cleer disposition of the Context it is a plaine case that here is not the least aire or breathing of any ingagement of the great power of God to bring about the perseverance of the Saints upon those terms of infallibility or necessity which are so much contended for Another Scripture much intreated in the behalf of the Doctrine of perseverance §. 38. is that of the Evangelist John concerning our Saviour having loved his own which were in the World he loved them unto the end a Ioh. 13. 1. Out of this light some draw this darknesse Therefore whom Christ once loves He loves alwayes or unto the end Which inference they suppose is further strengthened by that of the Prophet For I am the Lord I change not b Mal. 3. 6. I Answer 1. From the passage in John there can nothing more be concluded in Reference to the Question in hand then by way of immediate deduction the greatnesse and constancy of Christs love towards such of His Disciples who continued in their obedience and faithfulnesse unto him for the Evangelist I suppose did not intend Judas amongst those whom Christ loved unto the end and 2. By way of Proportion or Rationall consequence from this deduction that the love of Christ is great and constant towards all those who persevere in love and faithfulnesse unto him This is the constant Doctrine of the Scriptures but no wayes concerns the present Dispute Yet for the passâ—ge it self if it hath any aspect at all upon it it is rather by way of favour and countenance to that side against which then to that for which it is commonly alledged For if the love of Christ towards His Disciples unto the end necessâ—rily supposeth or requireth the concurrent continuance of the same affection in them towards him it plainely follows that if men shall draw back from Him His Soul will have no further pleasure or delight in them And this indeed was the expresse Doctrine of that Man of God who was sent to meet King Asa and the People with him upon the late Presence of God with them against their enemies O Asa and all Juda and Benjamin hear yee me The Lord is with you while yee be with Him and if yee seeke Him He will PE FOVND of yoâ— but IF YEE FORSAKE HIM He will forsake you c 2 Chron. 15. 2 Which cleerly supposeth 1. A possibility of their forsaking God who for a time are truly and really with Him 2. A certainty of Gods forsaking those who forsake Him 2. It is not here said that Christ having loved His own loved them unto the §. 39. end of their lives or dayes but to the end viz. of his life and abode in the World the emphaticall and clear meaning of the place being thus that to declare the exceeding greatnesse and mervellous constancy of his affection towards His Disciples and that whilest they were yet in the World and so subject to many weaknesses and infirmities which might seeme to render them lesse lovely unto Him then those that were made perfect d Heb. 12. 23. as the Apostle speaks thorough death
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
it And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Perfecter of Faith not because he actually consummates or perfecteth the work or grace of Faith in his Saints for this work is never brought to perfection in them in this life and though it be in a sence perfected in the life to come yet this perfection is extra speciem i. e. not by adding degrees to it of the same kinde but by a transmutation of it into vision but because by his most noble example he taught Men the very perfection of Faith or believing which consists in a quiet patient and contentfull suffering of all manner of Tentations and Tribulations which a Man is called to suffer in the World and the suffering whereof he cannot decline without sin out of setled and firme belief of receiving that incorruptible Crowne of blessednesse and glory in the end of his Race which God hath promised unto all those that are faithfull unto Death To the last of the Texts cited in favour of the argument in hand 1 Pet. 1. 5. plenty of light hath bin already given a Cap. 10. Sect. 18. whereby it fully appeares that it holds no correspondency at all with the opinion or Doctrine which pretends unto it in the argument A further argument advanced by some to promote the common Doctrine §. 42. of Perseverance uncapable of Preferment is this They who are sealed in their hearts by the Holy Ghost that they shall certainly be saved can neither totally nor finally lose their Faith But all true Believers are thus sealed Ergo they cannot but Persevere without any either totall or finall amission of their Faith For the proofe of the Minor these Scriptures are produced 2 Cor. 1. 21. Eph. 1. 13. 14. Eph. 4. 30. which all speake of the Obsignation of Believers by the Spirit of God To this also we Answer 1. By distinguishing the Major Proposition thus They who are sealed c. that they shall certainly be saved c. viz. with such a sealing which is unchangeable or irreversible by any interveniencies whatsoever as of sin wickednesse apostasie c. cannot lose their Faith But if the sealing be only such the continuance whereof depends upon the continuance of the Faith of the sealed and consequently may be reversed or withdrawn it no wayes proves that all they who are partakers of it must of necessity retaine their Faith without all possibility of any either totall or finall miscarriage of it Therefore 2. We answer further that the sealing with the spirit spoken of in the Scriptures specified is the latter kinde of sealing not the former i. e. such a sealing which depends upon the Faith of those that are sealed as in the beginning or first impression of it so in the duration or continuance of it ◠and consequently hath none other certainty of its continuance but only the continuance of the said Faith which as we have already proved in part and shall God willing further prove ere long being uncertaine the sealing depending on it must needs be uncertaine also and reversible That the sealing proveable from the Scriptures mentioned depends upon the Faith of the sealed is evident by the tenor of one and by the Contexts and plaine circumstances relating to them all In whom also saith the Apostle Eph. 1. 13. AFTER that yee BELIEVED yee were sealed with the spirit of Promise Nor can it reasonably be here objected that this indeed proves the dependance of the sealing spoken of upon the Faith of the sealed in the first act or impression but not in the duration of it for the answer hereunto is plain viz. that if it depends upon it in respect of the beginning or first act of it much more doth it thus depend in respect of the perpetuation of it The reason is because he that hath once believed and afterwards shall make shipwrack of his Faith is far more uncapable of this grace of sealing then he was before his believing If it be objected that Believers are said to be sealed by the Holy Spirit of §. 43. God against the day of Redemption a Eph. 4. 30. and God is said to give them the earnest of the Spirit in their hearts b 2 Cor. 1. 22. which gift of the Spirit is likewise said to be the earnest of their inheritance untill the Redemption of the purchased possession c Eph. 1 14. i. e. by an Hypallage untill the possession of the purchased Redemption meaning their full deliverance from sin and sorrow which expressions seeme to import that the sealing of the spirit once granted unto Believers is granted upon such terms that it shall continue in them and upon them untill their Resurrection unto life and glory to this I answer 1. By concession it is very true the sealing of the spirit granted unto Believers is granted with an intent or purpose on Gods Part that it should remaine perpetually with them So that if there be an interruption or cancelling of it it shall not arise from any variableness or mutability in him nor from any change of minde or affections in him from what he was in both when he first vouchsafed it unto them But 2. I answer further by way of exception that the sealing we speak of is never granted by God unto Believers themselves upon any such terms that upon no occasion or occasions whatsoever as of the greatest and most horrid sins committed and long continued in by them or the like it should never be interrupted or defaced For this is contrary to many plaine Texts of Scriptures and particularly unto all those where either Apostates from God or evill doers and workers of iniquity are threatened with the losse of Gods favour and of the inheritance of like Such are Heb. 10. Verse 26 27. and again Verse 38 39. Ezek. 18. 24. Eph. 5. 5. 6. 1 Cor. 6. 9 10. with many more of like import Therefore 3. Believers are said to be sealed by the Holy Spirit of God against or untill or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Redemption because that Holinesse which is wrought in them by the Spirit of God qualifies them puts them into a present and actuall capacity of partaking in that joy blessednesse and glory which the great Day of the Plenary and full Redemption of the Saints i. e. of those who lived and died and shall then be found such shall bring with it And it is called the earnest of their Inheritance because it is binding or obliging on Gods Part as well in respect of His Promise for He Promiseth Part and Fellowship in this Inheritance unto those that shall live holily and not turne aside into wayes of sin as of the nature of the thing it self being somewhat for kinde and Property of that undefiled inheritance which He hath Promised unto holy Persons and which is reserved for them in the Heavens But as earnests given and received amongst Men though they be ingaging and obliging on both
that we shall also live with Him Knowing that Christ being raised againe from the dead dieth no more death hath no more dominion over Him For in that He died He died unto sin once but in that He liveth He liveth unto God Likewise reckon yee also your selves to be dead indeed unto sin c. The intent of the Apostle in these passages is nothing lesse then to teach or insinuate a non-possibility of their returning or living againe unto sin who at present are dead unto it such a supposall as this is diametrally inconsistent with the emphaticall energy of His exhortation Verse 12. Let not sin therefore reigne in your mortall bodies as likewise with many other pregnant Scriptures which shall be consulted with in due time but to set forth the spirituall condition of the Children of God partly in respect of what it is partly in respect of what it should or ought to be by a metaphor or similitude borrowed from what happened unto Christ corporally or literally after this manner As Christ died once corporally for the abolishing or taking away of the sins of Men but now liveth and acteth for the advancement of the Glory of God and is not obnoxious unto any more dyings in that kinde in like manner they who are his or desire or professe themselves to be His ought to be conformable to Him in these things in a spirituall way as viz. by dying unto sin i. e. by endvouring to destroy and work out all sinfull dispositions from within them and by ceasing from all Sinfull actions and wayes and againe by living unto God i. e. Righteously Holily and so that God may be glorified in the World by the excellency of their conversations and by persevering and continuing in this course of living unto God without relapsing into that death in sin which is opposite hereunto even as Christ liveth unto God so as never to cease thus living unto Him Therefore all that can be inferr'd from this contexture of Scripture is the duty of Perseverance in Faith and Holinesse or necessity of it in respect of the great obligation to it that lieth upon the Saints and that professe interest in Christ and expect Salvation by Him not any absolute not any such necessity of it which is unavoideable or undeclineable by the Saints For to what purpose should they be so solemnly so seriously cautioned against that whereby they were not in any possibility of suffering inconvenience If it were impossible that sin should reigne in their mortall bodies after they were once dead to it needlesse and vaine had that exhortation been Let not sin reigne in your mortall bodies The common maxime among Divines and interpreters of Scriptures is that Similitudes or Metaphors doe not run on all foure meaning that they are not to be extended or applied to the spirituall thing intended to be illustrated by them in all the properties or relations which are found in those things from which they are taken but in respect of that only which suits naturally with the scope of the place where they are used From the consideration of Christs death once suffered by him without being liable to die the second time and so of His living unto God without danger of ever having this life extinguished or taken from Him cannot be proved either that Men who are once dead unto sin can no more live to it or that Men once alive unto God cannot possibly suffer any interruption or losse of this life Because these particulars are not mentioned or insisted upon by the Apostle to prove the absolute but only an Hypotheticall or conditionall necessity of the Saints conforming themselves spiritually unto them or unto Christ Himself in respect of them viz. if they meane to answer the tenor and import of their holy Profession or to obtaine Life and Salvation herein in the end Nor doe these words 1 Joh. 5. 4. For whatsoever is borne of God overcometh §. 53. the World and this is the victory i. e. the means of the victory or that victorious thing that overcometh the World even our Faith imply any absolute necessity that he that is borne of God or that truly believeth viz. at the present and in this respect is victorious over the World must alwayes retaine the strength and vigor of His new Birth or true Faith and so be victorious alwayes and to the end All that can be reasonably and according to the usuall import of such Scripture expressions concluded from this place is 1. That all the true-borne Sons and Daughters of God by means of that Spirit of Faith which works in them in this estate of Regeneration are for the present above the temptations and allurements of the World wherewith others are overcome and hereby remaine in imminent danger of perishing 2. That they are likewise in such a posture or condition by means of their Faith that if they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle Pauls word is quit themselves like Men and act their Faith or with their Faith according to the vertue vigor and usefulnesse of it they may make good the ground or standing which they have gained and maintaine their present victory or conquest over the World unto the end But here is not the least or lightest intimation given but that those who are at present victorious over the World by the aid and working of their Faith may through carelesnesse security and inconsideratenesse suffer the World to recover her former advantage and so far to insinuate with them as to cause them to let fall the Shield of Faith out of their hand before they be aware of it See more to this point Sect. 9. of this Chapter Nor is there any whit more reliefe for the cause now in distresse in that §. 54. other place Ver. 18. of this Chapter We know that whosoever is borne of God sinneth not but he that is begotten of God keepeth Himself and that wicked one toucheth Him not For that which is here asserted and held forth by the Holy Ghost is only this that the naturall genius or property of a true-borne In Scriptura saepe ea facta vel futura dicuntur quae fieri â—ecâ—t aut debent sive quâ— ut fiant honestas rerum natura postulat vel quibus ut sâ—ant justa gravisque causa datur Cornel. Lap. in Zachar. 13. 12. Child of God as such and whilest such is to refraine from wayes or customary practises of sin and to set a guard as it were of holy and potent considerations and resolutions about his Heart that the Devill may have no entrance or accesse thither by the mediation of any temptation whatsoever Not that such vigilancy and care as this are always perform'd and taken by Him the contrary hereunto is too much experimented but that there is a certaine propensnesse in that Divine nature wherein He partakes by being borne of God that inclines Him hereunto Men are often in Scripture Dialect
according to the terms of the comparison have any right to enter or to be admitted thereunto and consequently his Leprosie I meane his apostasie had been finall and so unto death Therefore there is nothing gained to the Dort cause by this Similitude though it should be allowed a Preheminence above similitudes and permitted to run on all four And whereas they say and grant that a truly righteous man may for a time viz. from his turning aside into ways of wickedness until his renewing by Repentance lose though not Jus his right unto yet aptitudinem his fitness or meetness for the Kingdom of Heaven they argue quite besides the Argument levyed against them from the Passage in hand For in this reasoning they take it for granted that their righteous man never dyeth in those ways of wickedness into which he turneth aside but always cometh to be â—enewed again by Repentance before his Death whereas Ezekiel expresly and in terminis supposeth a possibility at least that his righteous man may dye in or under his Apostacy from Righteousness and in his committing of iniquity When a righteous man saith he 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 Therefore all this while the Prophet of God and the Synod of Dort are two Nor is that Distinction made choyce of by Dr Prideaux to arbitrate and §. 7. umpire the difference between them able to set them through or make them friends There is saith He a double Righteousness one inherent or of Works by which we are sanctified another imputed or of Faith whereby we are justified A righteous man may turn aside from His own Righteousness viz. from His Holiness and fall into very heinous sins but it doth not follow from hence thaâ— therefore He hath wholly shaken off from Him or out of Him the Righteousness of Christ b Duplex enim est Iusticia inhaerens sive opâ—rum qâ—â saÌ„ctificamur imputata Christi seu fidei quâ justificamur Quibus positis ex â—copo Prophetae respondeo justum posse se a vertere à Justiciâ suâ suâ nimirum sanctitate et in atrocia incidere peccata non inde tamen sequitur illum justicâ—am Christi seu fidei penitus excussisse Dr Prid. Lect. 6. de Persever Sanctorum But 1. The Doctor here presents us with a piece of â—ew Divinity in making Sanctification and Justification no more intimate friends then that one can live without the company and presence of the other Doubtless if a mans Justification may stay behinde when his Holiness is departed that assertion of the Apostle will hardly stand Without Holiness no man shall see the Lord c Hebr. 12. 14 And if they that are Christs i. e. who beleeve in Christ and thereby are justified have crucified the flesh with the affections and lusts another assertion of the same Apostle how their relation unto Christ should stand and yet their Holiness sink and fall I understand not But I leave his friends to be his enemies in this 2. He seems by his word penitùs wholly throughly or altogether to be singular also in another strain of Divinity and to teach magis and minus in Justification For in saying that from a mans apostaâ—izing from his own righteousness it doth not follow that therefore he hath WHOLLY or ALTOGETHER shaken off the imputed righteousness of Christ doth he not imply that a man may shake off some part of the righteousness of Christ from him and yet keep another part of it upon him or else that by sinning he may come to wear the intire garment or clothing of it so loosely that it will be ready to drop or fall off from him every hour and consequently that the righteousness of Christ sits faster and closer upon some then upon others yea upon the same person at one time then another 3. And lastly Were it granted unto the Doctor that from a mans turning aside from his own Holiness it doth not follow that therefore he hath wholly devested himself of the Righteousness of Christ imputed yet from Gods determination or pronouncing a man to be in an estate of condemnation and of death it follows roundly that therefore he is devested of the Righteousness of Christ imputed if ever he were invested with it before because no man with that Righteousness upon him can be in such an estate Now we have upon several grounds proved that the Righteous man under that Apostacy wherein Ezekiel describes and presents him is pronounced by God a childe not of a temporal but of eternal death and condemnation This indeed the Doctor denies but gives no Reason of his denial for which I blame him not Onely I must crave leave to say that the Chair weigheth not so much as one good Argument with me much less as many So that all this while he that spake and still speaks unto the World by Ezekiel is no friend to that Doctrine which denyeth the possibility of a righteous mans declining even unto death Notwithstanding some formerly it seems in favor of this Doctrine attempted §. 8. an escape from that sword of Ezekiel lately drawn against it by pretending that by the righteous man mentioned in the Passages in hand is not meant a person truly and really righteous but a kinde of formal Hypocrite or outside Professor of Righteousness But this shift had so little colour in the face of it that it caused the after-Patrons of the Doctrine to blush and be ashamed of it The Synod of Dort it self though it accepted of many helps in other cases of every whit as little strength as this yet judging it self better provided at that point where this was offered to relieve it it was rejected by the Members of this Synod and that with some kinde of disparagement put upon it I will not say with any such intent or eye that they who thus rejected it might be looked upon as men who would own nothing but what was solid and substantial The fore-mentioned Doctor also rewards the Synod of Dort with his approbation for refusing to entrust their cause in the hand of such a sorry Advocate as this So that we shall not need to cause this Interpretation to pass through the fire for the tryal of it in as much as it hath been publiquely stigmatized for reprobate silver by the greatest Masters of that cause for the maintenance whereof it was devised And indeed the whole series and carriage of the Context from Vers 20. to the end of the Chapter demonstratively evinceth that by the righteous man all along is meant such a man as was or is truly righteous and who had he persevered in that way of Righteousness wherein he sometimes walked should have worn the Crown of Righteousness and received the reward of a righteous man As by the wicked man all along opposed to him is meant not a person
Possibility of their finall fall by the dim light of some sensuall Principles and Apprehensions and in an overly and superficiall manner as it were at a distance are much troubled at it as if it were a Doctrine of an Anti-evangelicall spirit that would bring them into a Bondage of fear and torment them Which Doctrine notwithstanding would they look upon it narrowly and with an unprejudiced attention and this by the clear light of such considerations which exhibit it like it self unto them they would then soon confesse to be a Doctrine which was set not at all to curse but to blâ—ss them altogether The sole undertaking of this Chapter is to commend the said Doctrine unto §. 2. Argum. 1. the Judgements and Consciences of Men for a Truth by a Proposall of such worthy things which relate to it either by way of causality or affinity in Truth In the first place I pleade the cordiall sympathy it hath with that righteousness of God which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a non-acceptation of Persons thus That Doctrine which rendereth God free from that unrighteousness which the Scripture calls a respecting the Persons of Men is a Doctrine of perfect consistency with the Scriptures and the Truth The Doctrine which teacheth a Possibility of the Saints declining and this unto death is a Doctrine of this import Ergo. The reason of the former Proposition is plaine in as much as the Scriptures frequently assert that Principle of non-respecting Persons most worthy the judge of all the Earth unto God Deut. 10. 17. Gal. 2. 6. 1 Pet. 1. 17. c. The latter Proposition needeth no labouriousnesse of Proof neither Evident it is that the Doctrine here spoken of representeth God as a non-respecter of Persons in as much as it rendreth him a Judge of the same righteous severity against the enormous transgressions of his own Children and Friends which he exerciseth towards his enemies and those that are strangers unto Him upon the like Provocations This Doctrine subjecteth Saints as well as others to this righteous Law of God Neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor abusers of themselves with Mankinde nor Theâ—ves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdome of God a 1 Cor. 6. 9. meaning as is evident from other Scriptures without Repentance Whereas the common Doctrine of Perseverance exempteth all such who have at any time been true Believers or Children of God from the penalty or doome of this Law teaching that though such as these should turne Fornicators Idolaters Adulterers c. and continue never so long in these abominations without Repentance yet they retaine their Right and Title of Inheritance in the Kingdome of God and that they remaine under the greatest love that God can shew or beare towards Men the love of Election and of Children even in the midst of these deep and desperate Provocations And thus it maketh God the greatest accepter of Persons in the World rendring Him implacably severe towards lesser sinners and indulgent above measure to the greater For that such who have or have had the knowledge of God and have believed in Jesus Christ and made Profession of love and service to Him when they turn Fornicators Idolaters Adulterers c. are far greater sinners then Men committing the same sins in ignorance and unbeliefe is I think no Mans doubt or question Certaine I am that the Scripture still representeth God as more severe in punishing where greater means of Righteousnesse and well doing have been vouchsafed You said He to His own People the Children of Israel of old onely have I knowne of all the Families of the Earth Therefore I will punish you for all your iniquities b Am. 3. 2. In the Gospell And that servant which knew His Lords will and prepared not himself neither did according to His Will shall be beaten with many stripes But he that knew not and did commit things worthy of stripes shall be beaten with few stripes For unto whom much is given of him shall much be required c Luk. 12. 47 48. c. It cannot be denied and confessed it is by our Adversaries themselves as hath been formerly observed but that true Believers have fallen into the Practise of the foule transgressions mentioned yea and have remained impenitent in them for a long season Therefore if during the time of such Practise and impenitency they should not be in the same or worse condition to God-ward and Salvation-wise then ignorant Persons and such who were alwayes strangers unto God are when they live in the same impieties God must needs be an accepter of Persons in the highest and shew a thousand times more favour to grand and signall Delinquents then to ordinary and lighter Offendors in comparison So that to pretend though true Believers may and oft doe fall into the fore-named sins and continue for a time in them without Repentance yet God alwayes reneweth them by Repentance before their death though this was never yet proved nor ever will be it doth not at all salve the honour of the said Doctrine Because such a supposall notwithstanding the Persons contended about may and doe according to the tenor of the Premises lately Proved suffer a totall eclipse and intercision of the grace and favour of God in the mean season Secondly for a Possibility of the Saints defection either totall finall or §. 3. both I thus argue If the common Doctrine of Perseverance rendereth the Ministry of the Gospell Argum. 2 so far as it concerneth the Perseverance of the Saints vaine impertinent and voyd then is it not a Doctrine of God but of Men and consequently that which opposeth it is the Truth But certaine it is that the said Doctrine is of this un-Christian tendency and import Ergo. The consequence in the Major Proposition is pregnant of truth in as much as the Preservation of the Saints in Faith and Holinesse unto the end is one of the most considerable ends of the Ministry of the Gospell about the effecting whereof it is mainly conversant Therefore if God who hath ordained the Ministry of the Gospell for the advancement of this end should assert any such Doctrine which rendereth it unnecessary and impertinent in Reference to this end He should be divided in Himself and pull down with one hand what He buildeth up with another The Minor Proposition is demonstrable thus That Doctrine which rendreth the labour and faithfulnesse of a Minister in pressing such Exhortations Threatnings and Promises which tend to the Preservation of the Saints in Faith and Holinesse unto the end uselesse rendereth the Ministry of the Gospell as far as it concerns the incouragement or inabling of the Saints to Persevere needless and vaine but guilty of such a tendency as this is the commonly-received Doctrine of Perseverance Ergo. The truth of the Major Proposition here shineth clearly enough with its own light or however
postulanti ut gratissimè illi possit inservire in eo spiritu quem accepit in nullo vincatur à malitiâ aut fallatur per ignorantiam temeritateÌ„ ac ignaviam aversa peragens omnia praeter decorum divinae voluntatis Talem enim animam manet supplicium mors luctus quod Divinus etiam Apostolus dixit ne cum aliis praedicaverim ipse reprobus efficiar Vides cum Dei Apostolus esset quo pacto timebat Ejus enim est homo naturae ut etiamsi in profundum vitiorum lapsus sit ac peccato deserviat ad id quod bonum est converti possit Et contrà Spiritui Sancto devinctus rerum coelestium ebrietate correptus ad id quod malum est converti potest Ibid. No man considering these things can lightly imagine but that this devout and learned Father who carrieth Blessedness in his name held dogmatically and upon mature consultation had with the best of His understanding in the Mystery of Christ a Possibility that even the best and highest-raised Saints may through sloth and negligence lose this standing fall away and perish Basil sirnamed the Great who lived much about the same time with the last-mentioned §. 13. Author assigning the differences between the condition of the Saints in this present world and that which is to come asserteth this for one That in this life the danger of falling is great upon which account Paul said Let him that standeth take heed lest he fall but there meaning in the future estate of glory their steps are firm or fixed life is unchangeable there is no more danger of being carried away unto sin For neither is here any rebellion or insurrection of the flesh c. Not long after Therefore we men dye often before the body cometh by death to be unyoked or loosed from the Soul So that the life of men is made or naturally apt to be accomplished or fulfilled not only with a change in respect of one age succeeding another but with falls or ruines of their Souls through sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil in Psal 114. non longè à fine Paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Father in another place speaks yet more plainly to the business in hand Many saith he who had gathered much together from their youth when they come to the middle of their years Temptations from evil spirits rising up against them and assaulting them have not been able to bear the stress or burthen of the Winter for want of a good Pilot-ship and so HAVE LOST ALL. And hence it cometh to pass that SOME HAVE MADE SHIPVVRACK OF FAITH others by means of a violent tempest as it were of pleasure rushing upon them have utterly lost that Chastity which they had preserved together from their youth A most sad spectacle for a man after fasting after austereness of living after much praying after much weeping after a continent life it may be for twenty or thirty years together through negligence and carelessness of Soul to be found naked or destitute of all and that such a person who hath greatly prâ—spered and thriven by the trade or work of the Commandments of God should become like unto a Merchant of a great Estate who whilest His ship sailed on Her course with a fair and prosperous wind judged Himself a brave man for the abundance of Goods in Her but having passed through Tempestuous Seas His Vessel comes to be wracked in the very Haven and He pointed at or shewed by men as one that on the sudden and at once hath lost all that abundance which He lately had b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IdeÌ„ HoÌ„ 12. in Princip Proverb propè sineÌ„ The same Father in another of His Sermons expresseth His sence in the matter yet before us in words of this import But Sin is the Destroyer of that Grace which is given us by the Laver of Regeneration And soon after allegorizing our Saviours Parabolical History of the man who going from Jerusalem towards Jericho fell among Theeves thus But now stripes go before stripping or taking off his rayment that thou mayst learn and know that Sin goeth before the laying aside or loss of that Grace or gracious benefit which is given unto thee by that Love or kindness which the Lord beareth unto men c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et paulò post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Hom. 21. circa finem Once more in another Homily this Great Doctor of the Christian Church in his days owneth the Doctrine we now contend for in words to this purpose Thou seest them speaking of the Galatians having the Spirit thou hast also heard Ye are abolished from Christ and again Ye are fallen from Grace What doth He subjoyn after all this making room or granting place for their renewing My little children of whom I travel in birth again He had once begotten them before but He that had once begotten them refuseth not to beget them the second time unto Salvation d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Hom. 28. De Poenitentia propè finem All the Authors hitherto consulted about the sence of Antiquity and of §. 14. the Primitive Christians concerning the possibility or non-possibility of the Saints relapsing unto death had served their generations respectively and were gone off the Stage of Mortality before Pelagius was entered to act His part hereon or at least had not much to do with Him We now come to enquire what their judgment and sence in the same Points were who either synchroniz'd with Pelagius and skirmished Him or else took their turns of Mortality after Him Concerning the former of these that Star of the first magnitude in the Christian Firmament Augustin I mean is I suppose in every mans estimate instar omnium a man that will perform the service alone as sufficiently as if He had twenty more with Him to assist Him Questionless no man was better versed in the affairs of Christianity or that better understood what Doctrines or Opinions ruled in the Christian World or that dissented less from the common and generally-received Tenets of he Church then He. Now to how great a degree He abounded in that Faith which beleeveth a Possibility of the Saints declining and that unto death cannot lightly be unknown to those that are though but competently acquainted with His Writings I shall present the Reader with a first-fruits onely and leave the Harvest for his own gathering It is saith He much to be admired and admired again that God to some of His Children whom He hath regenerated in Christ and to whom He hath given Faith Hope and Love should NOT GIVE PERSEVERANCE when as He forgives such great sins unto strange children and by imparting His Grace unto them makes them children of His own a MiranduÌ„ est quidem multuÌ„que miranduÌ„ quòd Filiis suis deus quibusdaÌ„ quos regeneravit in Christâ— quibus
Fidem spem dilectioneÌ„ dâ—dit non dat PerseverantiaÌ„ cum Filiis alienis scelera tanta dimittat atque impertitâ gratiâ suâ faciat Filios suos Aâ—g de Corrept Grat. cap. 8. A little after For of such we dispute who want Perseverance in goodness and go out of the world by death with the GOODNESS OF THEIR WILLS FALLEN FROM GOOD TO EVIL Let thâ—se men answer if they can why God did not take away such men from the dangers of life whilest they yet LIVED FAITHFVLLY AND RELIGIOVSLY that so Sin and WICKEDNES might not have CHANGED THEIR MINDS or understandings b Paulò post De his enim disserimus qui Perseveâ—antiaÌ„ bonitatis non habent sed ex boâ—â—iâ— mâ—luÌ„ deficâ—â—te bonâ voluntate mortuntur RespoÌ„deant si possuÌ„t cur illos Deus cum fideliter pie viverent non tunc de vitae hujus periculâ— rapuit ne malitia mutaret intellectuÌ„ illoruÌ„ c. That God doth not give Perseverance in such a sence as this Father meaneth viz. actual Perseverance and such which is accompanyed with Salvation unto some His Children whom He hath regenerated in Christ c. I readily and fully consent but that He doth not give Perseverance unto some as much as He giveth unto any others of them whose deportment is but the same I cannot beleeve without beleeving Him to be a respecter or accepter of Persons which I must at no hand beleeve Therefore to me it is no more scarce so much a wonder why God should give Perseverance unto some of his children and not unto others then it is why He should save those that beleeve and not others However from both the Testimonies cited it is as evident as words could well make it that the Authors sence was that truly regenerate men and Beleevers may very possibly fall away both totally and finally Elsewhere He expresseth the same sence thus But if He that is now REGENERATE and JVSTIFIED voluntarily relapseth into an evil course of life surely He cannot say I have not received it because He hath now LOST THE GRACE OF GOD RECEIVED in or by His Will being free unto evil c Si auteÌ„ jam regeneratus justificatus in malaÌ„ vitaÌ„ suâ voluÌ„tate relabitur certè iste noÌ„ potest dicere non accepi quia acceptaÌ„ gratiaÌ„ Dei suo in maluÌ„ libero amisit arbitrio Aug. de Corr. Grat. c. 6. A little after Nor let it trouble us THAT GOD DOTH NOT GIVE THIS PERSEVERANCE UNTO SOME OF HIS CHILDREN For these whilest they live religiously are called the sons of God but in as much as they will live wickedly afterward and dye in this wickedness the Foreknowledg of God calleth them not the sons of God d Nec nos moveat quòd Filiis suis quibusdaÌ„ Deus noÌ„ dat istaÌ„ perseveraÌ„tiaÌ„ Nam isti cuÌ„ piè vivunt dicuntur Filij Dei sed quoniaÌ„ victuri sunt impié in eâdem impâ—etate morituri non eos dicit Filios Dei praescientia Dei So again speaking of those who as John saith went out from them but were not of them They were in a good way but because they continued not herein i. e. persevered not unto the end they were not saith John of us when they were with us that is they were not in the number of Children whilest THEY WERE IN THE FAITH OF CHILDREN because they who are truly and indeed Children are Foreknown and Predestinated e Erant itaque in bono sed quia in eo non permaÌ„â—erunt i. e. non usque in fineÌ„ perseveraruÌ„t non erant inquit ex nobis quaÌ„do erant nobiscuÌ„ hoc est non erant ex numero FilioruÌ„ quaÌ„do erant in Fide FilioruÌ„ quoniaÌ„ qui verè Filij sunt praesciti praedestinati sunt c. c. From this Passage it is evident that however Augustin might seem to hold a Personal Election of some somewhat after the same manner wherein it is commonly held and taught amongst us at this day though elsewhere He seems as much to contradict it as we shall God willing shew in due time yet He did not judg Faith to be a fruit of such Election nor Elect and true Beleevers to be voces convertibiles but that there were many such Beleevers who did not appertain to the number of such Elect ones and consequently who might and should fall away finally Again not long after For this cause the Apostle when He had said We know that all things work together for good to those that love God knowing that some LOVE GOD WHO DO NOT PERSEVERE in this good presently adds To those who are called according to His Purpose a Propter hoc Apostolus cuÌ„â—xisset Scimus quoniaÌ„ diligeÌ„tibus DeuÌ„ omnia cooperaÌ„tur in bonum sciens noÌ„nulloâ— diligere Dâ—uÌ„ in eo bono usque in finem noÌ„ permanere mâ—x addidit His qui secunduÌ„ propâ—siâ—uÌ„ vocati sunt From these three last Passages compared together it clearly appears in what sence such other Passages in this Author wherein He asserts the certain Perseverance of the Saints or Children of God which Mr Prynn b Perpetuity of a regenerate mans estate p. 243 244. with others cite from him to perswade men that he was of their Judgment in the Point of Perseverance are to be understood viz. as importing not the Perseverance much less the certainty of the Perseverance of all that are true Saints or true Beleevers such a sence as this would make him the greatest Self contradictionist in the world but onely of all those whom in the said Passages now cited he calls verè filii Sons indeed or truly Sons and so truly Saints i. e. by his own Interpretation such as are elected or predestinated by God to be conformable to the image of His Son And besides that by that Perseverance whereunto this Author entitles even such Elect Children as these he doth not mean any such continuance of the Grace or Faith once or at any time received by them which admitteth not of a total in erruption or intercision by the way but onely a residence or presence hereof in them at the time of their death might be abundantly proved from several Explications which He makes of his minde in this behalf c Horum ElectoruÌ„ fides qua per dilectioneÌ„ operatur profectò aut omninò non deficit aut si qui sunt quorum deficit reparatur antequaÌ„ ista vita finiatur et deletâ quae intercurrerat iniquitate usque in finem Perseverantia deputatur Aug. de Cor. Grat. c. 7. vid de Bono Persev c. 13 noÌ„ longè ab initio if I judged it either of any great concernment to the cause or satisfaction unto the Reader So that his Judgment clearly was that even those who he supposed could not fall away finally might yet fall away totally But concerning his Judgment touching such an
and these pregnant and strong Sixthly The truth of this latter Doctrine hath been further ascertained by several instances and examples of persons who by their fallings have caused the said Doctrine to stand impregnable Seventhly This Doctrine hath been countenanced also by the concurrent sence of all Orthodox and Christianly-learned Antiquity Eightly It hath likewise received Testimony from the generality of that Learning and Religion since the times of Reformation which have commended themselves unto the World in the Works and Writings of that Party of men in the Protestant Churches which is commonly known by the Name of Lutheran Ninethly Substantial proof hath been made that the professed Adversaries of the Doctrine we now speak of even the most steady grave and best advised of them have at unawares given large and clear Testimony unto it being not able without the help of the spirit which speaketh in it to manage like themselves their discursive affairs in other cases Yea Tenthly and lastly that the Synod of Dort it self convening with a conscientious if not with a concupiscentious prejudice also for this is the strong suspicion of many against it with its fellows and intending and provoking one another to lay the honor of it in the dust for ever hath at several turns and in divers expressions according to the interpretation and sence of their own most orthodox and learned Friends yea and some of themselves fully comported with it asserting that in clearness and evidence of Principle which they deny with solemnity of protest and with a Religious abhorrency in conclusion We now return to the further prosecution of the business principally intended in this Discourse from which we have made somewhat a large digression upon the occasion formerly specified and to compleat our Demonstration of this great and most important Truth viz. That the ever-blessed Son of God and Saviour of the World the Lord Jesus Christ gave Himself a Ransom in His Death for all and every man without exception of any CHAP. XVI Several other Texts of Scripture besides those formerly produced in ranks and companies argued to the clear eviction of Truth in the same Doctrine viz. That the Redemption purchased by Christ in his Death was intended for all and every man without exception of any HAving in our late Digression largely vindicated some material proofs §. 1. from the Scripture formerly levyed for the defence of that Great and most important cause both of God and men the Universality of Redemption by Christ we now proceed to a further levy upon the same account and shall raise up more Scriptures to plead the same cause Let us begin with the Parable of the marriage-feast as it is reported by Matthew and Luke We shall not need I suppose to transcribe the whole Protasis of the Parable which is very large but onely insist upon some few known passages of it such as I conceive will joyntly if not severally give a light of demonstration to the Truth of that Doctrine the proof and confirmation whereof is the prize contended for in this Discourse However if the Reader desires an entire enter-view of the Parable He may repair Matt. 22. 2 3 c. Luk. 14. 16 17 c. without much trouble to the Evangelists themselves First Expositors generally agree that by those who were the first and second time called or invited to the wedding He sent forth His servants to call them that had been called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wedding Mat. 22. 3. are typified or meant the Jews whom God had anciently invited and called by the Ministry of His Prophets and several other ways to partake of that great Blessedness which He intended to confer upon the sons and daughters of men by means of His onely begotten Son Jesus Christ and who were the second yea and the third time also invited hereunto first by Iohn the Baptist and the Lord Christ Himself and afterwards by His Apostles Secondly The Tenor or form of the invitation which the servants sent forth to call those that had been formerly invited were injoyned by the King to use in calling them is this Behold I have prepared my dinner my Oxen and my Fatlings are killed and all things are ready Come unto the marriage b Matth. 22. 4 When he saith to those that are invited I have prepared my dinner my oxen c. doubtless His meaning is not that He had prepared His dinner for others or that His Oxen and Fatlings were killed for the entertainment of others and not for those who were invited by Him Such an intendment as this in His invitation had been meerly delusory and altogether unmeet to represent the intentions of God in calling men to communion and fellowship with His Son Iesus Christ by His Ministers of the Gospel He that should invite a man to a feast and use such an Argument or motive as this to perswade Him to accept of this His invitation and to come accordingly viz. that He had made very liberal preparations for such and such other men but had provided nothing for Him should He not render Himself ridiculous by such a strain of Oratory Thirdly Evident it is that very many of those who were invited to this Marriage-feast by the King and consequently for whom the feast was prepared and for whose sake the Oxen and Fatlings were killed never came to partake of the said Feast but were rejected and excluded from it with great indignation by Him that had so graciously invited them But when the King heard thereof viz. how they had mis-used and murthered His Servants He was wroth and sent forth His Armies and destroyed those Murtherers and burnt up their City c Verse 7 Concerning whom likewise the King said to His Servants that had been sent forth to invite them I say unto you that none of those men that were bidden and refused to come shall taste of my Supper d Luke 14. 24 Fourthly It is no less evident that the true ground or reason why those that were thus excluded from the Feast or suffered this exclusion was not any precedent purpose or intendment in the King to exclude them for had any such intention harbored in Him questionless He would never have invited them no nor yet that subsequent intendment in Him to exclude them when He saw their great unworthiness but this unworthiness of theirs it self Then saith He to His Servants the wedding is ready but they which were bidden were NOT WORTHY Go ye therefore into the high ways e Mat. 22. 8. c. Clearly implying that it was the UNVVORTHINESS of the persons invited which was the true and proper cause of their exclusion Neither the import nor sentence of the Law nor yet the Judg or His just severity in giving sentence according to the Law are so properly the cause of the punishment or death of the Malefactor as the crime committed against the Law by himself It is
World had first passed to bring his Son Jesus Christ into the World to suffer death and so to raise him again from the dead and upon this to anoint him with that precious oyl of joy and gladness by which he was consecrated into the great Honor and Dignity of that Glorious Headship we speak of and whereof he stands possessed at this day and that for this end and with this intent on Gods part that all Men without exception that should for the time to come be born and live in the World should by beleeving in him and submitting to him have the opportunity to enjoy him in the blessed relation of a Glorious Head by whom they might be preserved and kept in peace and blessedness for ever If it be yet demanded how God in the latter of the said Passages may §. 4. be said to reconcile all things i. e. as well Angels as Men as we formerly expounded unto himself by Christ when as between him and his Elect Angels there was no enmity or distance I answer 1. It is not necessary upon the account of any expression here used by the Apostle to suppose that the Angels were in particular reconciled unto God by Christ but those words whether they be things on Earth or things in Heaven may be taken emphatically and import onely such a sence as this that as Gods Project in Christ was for Reconcilement so was it so gloriously vast and comprehensive in this kinde that it compassed and took in not onely the inferior World the Earth and all things therein but even the superior also the Heavens themselves and all things herein viz. as far as they were reconcilable or stood in need of reconcilement unto him So that in case there had been any distance more or less between God and His Angels the course which God had taken by his Christ was abundantly sufficient and proper to have healed it When the same Apostle exhorts Timothy in preaching the Gospel to be instant in season and out of season he doth not suppose or imply that there is any time out of season or unseasonable for the work but the expression is emphatical and imports that he need not be curious or solicitous to distinguish between times and times for the preaching of the Gospel as if there were any danger that he might preach it unseasonably or at any time or times that were not fitting for such a work meaning that all times were seasonable for it The two expressions I conceive do somewhat parallel one the other Yet 2. There is a sence and this not altogether unproper wherein the Angels themselves may be looked upon as reconcilable unto God yea and as actually reconciled unto him by Christ For 1. as Calvin upon the place well observes The Obedience which the Angels perform unto God is not in every respect so compleat or absolute as to satisfie God without a Pacifier coming between And to this Point he citeth that of Eliphaz in Job and his Angels he charged with folly z Job 4. 18. He reads the words In his Angels he will finde iniquity agreeable whereunto is that other saying of the same Author Yea the Heavens are not clean in his sight a Job 15. 15. which he is confident cannot be meant of the evil Angels or Devils Again 2. He observeth further and that with more unquestionableness of truth that the Angels being Creatures are not out of all danger of falling and so have need of confirmation by the Grace of Christ From whence he concludes that there is not so much Righteousness in the Angels themselves which sufficeth for their perfect and full conjunction with God but that they also stand in need of a Peace-maker by whose Grace they may throughly and entirely cleave unto God b Sed tamen duabus de causis Angelos quoque oportuit cum Deo pacificari Nam quùm Creaturae sint extrà lapâ—ûs periculum non erant nisi Christi gratiâ fuissent confirmati Hoc auteÌ„ noÌ„ parvum est momentum ad pacis cuÌ„ Deo perpetuitateÌ„ fixuÌ„ habere statum in justiciâ ne casum aut defectionem ampliùs timeant Deinde in hâc ipsâ obedientiâ quam praestant Deo non est tam exquisita perfectio vt Deo omni ex parte citrà veniam satisfaciat Atque huc procul dubio spectat sententia ista ex libro Job In Angelis suis reperiet iniquitatem Nam si de diabolo exponitur quid magnum Pronunciat autem illîc spiritus summam puritatem sordere si ad Dei justiciam exigatur Constituendum igitur non esse tantum in Angelis Justiciae quod ad plenam cum Deo conjunctionem sufficiat Itaque Pacificatore opus habent per cujus gratiam penitùs Deo adhâ—reant unde rectè Paulus qui in solis hominibus negat residere Christi gratiam sed Angelis etiam communem facit c. When he ascribeth their obnoxiousness to fall unto their being Creatures He plainly supposeth that they have no such confirmation by Christ but that they are in a possibility at least of falling this notwithstanding in as much as they are Creatures still as well as they were before or should have been without this confirmation by Him though it is true their condition is eminently bettered by that benefit of confirmation which they have by Christ being hereby become out of danger though not out of possibility of falling But this by the way Whether the present Righteousness or Obedience of Angels be every ways so absolute as to satisfie God without any further satisfaction from another or no in case without that confirmation which now they have received by Christ they had been liable to offend God and make Him their Enemy but are by means thereof delivered from this danger they may properly enough be said to be reconciled unto God by Him For as such a receipt which is taken to prevent a disease may be as properly called Physique as that which is used to recover a man out of sickness in like manner I see no Reason but that that gracious and friendly act by which a breach likely to happen between two is prevented may be called an act of Reconcilement as well as that whereby actual enmity between them is healed Or 3. And lastly The best Interpretation of the Place may very probably be this which leaveth no place for the difficulty or demand propounded viz. to expound these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not terminatively or to himself but causally for himself which construction the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative case frequently admits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for THEREFORE came I forth c Mark 1 38. So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. FOR THIS CAVSE came I into the World that I should bear witness unto the Truth d Ioh. 18. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter ob Rob. Constant
the defilement of sin and whatsoever polluteth unto the World In what degree the Nature of a Man abhorreth any thing and apprehendeth a contrariety in it either to its Being or well-being He riseth proportionably in His care and use of means for the prevention of it The Devil it seems had made observation of this Principle in Men when He said Skin for skin or rather skin after skin yea all that a man hath will he give for his life h Job 2. 4. Death being as Bildad stileth him the King of Terrors i Iob 18. 14. i. e. a thing which men generally are more afraid of then any thing then all things in the World besides engageth the generality of men proportionably to withstand His approaches and to do the uttermost they are able to deliver themselves out of His Hand Now that which Death is to Men in Point of abhorrency Sin is unto God and therefore it ought not to seem strange unto or offend any man that He should make the strongest and sharpest bridle He could for the restraint of it in the World or consequently that He should impose by Law a Penalty as deep and dreadful as the vengeance of Eternal fire it self upon the Perpetrators of it Any thing beneath this doth not answer the degree or rather the degreeless Infinity of His Hatred and Abhorrency of Sin 3. The severity of that Punishment of sin which is now under consideration will be found the more equitable and just if we consider on the one hand how graciously and bountifully above measure God dealeth with men in order to their escape and deliverance from it and on the other hand how wilfully how desperately and with what senceless irrationality men must go to work and act to bring themselves into the suffering of it 1. God hath discovered unto men as by a Vision of the Noon day the §. 6. great deformity foulness filthiness and most detestable abominableness of Sin The Devil was never presented to any mans sight minde or imagination in any such monstrous uncouth horrid affrighting form or shape as Sin is exhibited to the Judgments and Consciences of men in the Scriptures 2. He hath discovered likewise upon the same terms that most viperous violent that most pernicious and keen antipathy which Sin carryeth in it against the Peace Comfort well-being and soveraign Blessedness of men Poverty Shame Sickness Pains Tortures and Torments in the flesh Death the Grave Putrifaction Rottenness c. are but as the hummings of a gnat or bitings of a flea of light and inconsiderable enmity to the Comfort and Happiness of men in respect of that most enormous execrable devouring and confounding contrariety thereunto which the Word of God informeth the World to be in Sin 3. As concerning those accommodations to the Nature of Man as in Pleasures Profits or Contentments otherwise by the Promise whereof Sin is wont to commend Her self and Her service to the Children of Men and to draw them aside into folly God hath undertaken and engaged Himself partly by Promise partly by Oath to confer the same either formally or eminently upon them in ways of Righteousness and of Honor if they will be perswaded to walk in them 4. In case Men either through ignorance in any degree hard to be overcome and expelled by coming to the knowledg of the Truth or through humane frailty or incogitancy shall be prevented with sin or intangled in any sinful course God hath as it were at the cost and charge of his Son Jesus Christ in most bitter Sorrows and Sufferings reared up a golden Altar I mean that of Repentance for them to flee unto and to take hold of from whence He hath most magnificently promised never to take or pluck any man to destroy him how unrighteous wicked or unworthy soever His ways have been 5. That Law by the observation and keeping whereof Men may and shall be free from sinning and so from guilt contracted hereby is in all the respective branches and parts of it holy and just and good Holy i. e. Honorable to those that keep it it requires nothing no act of obedience from men which is any ways ignoble servile base or reflecting disparagement upon them Just i. e. tempered framed and fitted to such Principles which God hath planted in the Natures of Men so that there is nothing commanded in it which either crosseth or thwarteth any impression disposition or inclination which is natural to them or which God hath planted in them or which requireth any other any further strength to perform it then what God either hath actually conferred upon them or is ready to confer upon such an application of themselves unto Him for the obtaining hereof of which they are very capable Lastly The said Law is in all parts of it good also i. e. commodious and beneficial to the Observers according to that of David In keeping of them there is great reward k Psal 19. 11. So that Sin especially such sin or sins which in the end bring the vengeance of Hell fire upon them if men be not extreamly careless negligent and slothful may very well be prevented 6. God hath plainly forewarned men of that eternal Wrath and Vengeance which He is determined to bring and execute upon all Persons that shall be found finally impenitent whereby He hath taken a very gracious and effectual course not onely to bring sin especially continuance in sin out of credit and request with the hearts of men but to make it as the shadow of death unto them the dread and first-born of abhorrings to their Consciences and Souls 7. Unto all those who shall be found obedient unto His Laws refraining ways of sin and of unrighteousness He hath promised and that upon such terms that men may very well come to be fully satisfied upon clear and evident grounds of the reality and truth of these Promises the most magnificent bountiful and glorious reward of life and immortality and all the desirable and great things of the world to come By this He hath taken a like gracious and effectual course to exalt righteousness and sinlessness of life and conversation in the Hearts and Souls and Consciences of Men. 8. To put Himself into a capacity of making such Promises as these as also of performing and making them good unto Men and so generally of treating with them so graciously as now He doth about the great things of their Peace He hath delivered up unto Death the most bitter and ignominious Death of the Cross His onely begotten Son in whom His Soul greatly delighted Hereby He hath given all possible evidence and assurance unto men with what height and ardency of affection and desire He seeketh their Salvation and eternal Happiness how transcendently great his Love how tender above measure his Compassions are towards them 9. And lastly Over and besides all these gracious Administrations and expressions of himself towards them he vouchsafeth unto
Jesus Christ unto Death for the Condemnation of the World For God sent not his Son saith Christ himself into the World to condemn the World but that the World through him should be saved a Iohn 3. 17. And elsewhere I came not to judg the World but to save the World b Iohn 12. 47 And John the Baptist clearly expresseth the end and intent of Christs Death Joh. 1. Behold the Lamb of God that taketh away the sin of the World c Iohn 1. 29 Men may as well say that the end and intent of the Sacrifices offered up by the Priests under the Law was not to make attonement for men or to purge them but to bring more guilt upon them as say that the intent of Christ in sacrificing himself was not to save but condemn men 2. It is not the manner of God nor is it agreeable either with his Wisdom or his goodness to make things proper and fitting for the bringing to pass of good and gracious ends and then to consign them over to the effecting of ends of a quite contrary nature and import as v. g. to create wholesom and savory meats which are apt and proper to nourish and make the lives of men comfortable to them and to design these being thus created to the destruction or discomfort of the lives of men Indeed when men abuse their Tables and are unthankful to him that spred them for them it is agreeable with his Wisdom and no ways disagreeing with his goodness to make them to become snares unto them And in this sence onely are all those places and expressions in the Scriptures to be understood where any thing penal or that is contrary to the peace and comfort of men is presented as the end of Christs coming into or going out of the World by Death As where he saith that he came not to bring peace but a sword and to put fire on Earth that he came for judgment into the World that he was set as well for the falling as for the rising of many in Israel with the like All such sayings as these import onely the event or secondary Intentions of God in sending Christ into the World not those which were primary and predominant in him or to speak more properly they do not import any Intention at all on Gods part in or about the sending of Christ into the World but onely shew partly how unworthily some men will or possibly may behave themselves towards Christ being come into the World partly what the Intentions of God are concerning those who shall behave themselves thus unworthily towards him See what hath been formerly delivered in upon this account and subscribed by Calvin himself Cap. 5. Sect. 22. If it be yet further said yea but if God had had an intent to save though §. 7. but a smaller number then now he intends to save yet he could not have saved them by a Sacrifice of less value and merit then that by which he now intendeth to save those who shall be saved by Christ and consequently not by a Sacrifice of less value then that which hath in it a great surplussage or redundancy of merit above what was barely necessary or sufficient to save those whose Salvation was intended Therefore this over-plus of merit cannot be said to be lost or to be cast aside by God as unserviceable in as much as it is essential unto and absolutely inseparable from that Sacrifice which was simply necessary for the Salvation of those whom he intended to save As suppose two or three men were in such a straight for meat to eat being ready to perish through extremity of hunger and could make no provision for their lives but onely by slaying of an Ox or a Sheep that came in their way and when they had slain them could not tell what to do with nine parts of ten of them in this case so much of the flesh of this Ox or Sheep as these men knew not how to dispose of to any serviceable end cannot properly therefore be said to be lost or to be cast aside by them as good for nothing because it was a natural part of that beast which they were necessitated to slay for the preservation of their lives To this Objection also we answer 1. By way of concession It is true if God had intended to save but the one half or had it been a far less proportion then so of those persons men and women who now shall be saved he could not have done it in that way of Wisdom and Justice wherein he now intends to save men by any Sacrifice or Attonement of less value then hath now been offered for those who shall be saved and consequently which should not have had an over-plus and redundancy of merit in it sufficient to save many millions of persons besides those who in such a case and under such a supposition should be saved by it But 2. I answer further by way of exception that notwithstanding this if God should have given such a Sacrifice or Attonement for the saving of a few onely which was sufficient to save more yea all without exception and not intended the saving of all those who were capable of Salvation by it he should voluntarily and without any necessity at all nay contrary to the importunate cries of the extream misery of so many thousands in his ears have made frustrate and voyd the far greatest and richest part of that Sacrifice or Attonement As suppose in the instance given of the men that in an exigent were necessitated to slay the Ox or Sheep spoken of for the preservation of their lives it is true they could not be charged with spoyling or making waste of that which remained of the flesh of either besides what was sufficient for themselves simply because they slew the Ox for their own necessity being in a condition of imminent danger of their lives otherwise but suppose there had been many poor Souls hard at hand in as much danger of starving as themselves in case they had refused or neglected to have given unto them of the remaining flesh we speak of and would rather have buried it under ground where they might not finde it or make it any ways unfit for meat and nourishment unto them in this case they might justly be charged with making spoyl and waste of that flesh which remained unto them when themselves had eaten and that upon terms of the greatest unmercifulness and unworthiness In like manner do they who acknowledg the Death of Christ sufficient for all and yet affirm it to be given or intended by God onely to some few charge him and that upon terms of much unworthiness and very dishonorable to him to evacuate or make of no use or effect the far greatest part of this Death there being so many Millions of Souls before him in the utmost extremity of misery to whom it might and that with double and treble honor
Justification of life For as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous i Rom. 5 18 19 In these two Verses the condemned ones of Adam and the justified ones of Christ are as we formerly observed k Cap 6 § 23 computed by one and the same numerical expression In the former we hear of the Condemnation of no more then ALL MEN by the offence of Adam and of no fewer then All Men justified by Christ. In the latter of no more then MANY made Sinners by Adam nor of any fewer then MANY made Righteous by Christ Now as Peter was admonished by a voyce from Heaven not to call that common which God had cleansed l Acts 10 15 so neither is it safe for any man to make that number lesser which God hath made greater nor to assert a signal disproportion between two numbers which God hath computed and drawn up to a perfect equality How uncouth and broadly incongruous and irrational their Interpâ—etations are who carry the sence of these Passages another way and make the ALL MEN of Christ no Men at all in comparison of the ALL MEN of Adam and the MANY of Christ few in comparison of the MANY of Adam hath been demonstratively argued in the sixth Chapter of this Discourse where likewise the Expositions of Mr Calvin Bucer and other Orthodox Expositors upon the said places were produced in full accord with the sence and interpretations now awarded by us Onely one thing we shall briefly add in this place Whereas the Apostle §. 40. in the latter of the two last recited Passages expresseth the guilt contractect by men from Adam in a Verb signifying the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAVE BEEN made Sinners and the Righteousness or Justification brought unto Men by Christ in a Verb of the future tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SHALL BE made Righteous which to some may seem to import that the Apostle intends to make the justified ones of Christ in this place no more then those who SHALL be actually justified and saved in the end the number of which cannot be equal to those made Sinners by Adam I answer 1. That the Justification accruing unto the World by Christ is a little before expressed in a Verb signifying the time past also viz. where he saith as we lately heard that the Grace of God and the gift by grace which is by one man Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HATH abounded unto many m Rom. 5 15 Therefore the collection specified as issuing from the latter expression mentioned is illegitimate and groundless 2. Tremellius from the Syriac translates the said latter expression in the Present-tense Multi justi fiunt Many ARE made righteous which notes onely the nature of the gracious transaction of Christ which is to make many righteous not the event 3. There is scarce any thing of a more common and known observation about the Scriptures then the mutual enallage or change of Tenses the Present being sometimes put for the Preter and sometimes for the Future and so these reciprocally So that unless either the scope of the Place or exigency of the sentence will enforce it otherwise there is no building any Observation of weight upon the Particularity of a Tense Now the scope of the Place in hand is so far from enforcing any such supposition as this that the justified ones of Christ spoken of in this Chapter are onely those who shall be saved at last that it enforceth the quite contrary as hath been shewed And for the sentence it requireth no such supposal upon any account whatsoever But 4. and lastly The Reason I conceive why the Apostle varyeth his expression about the Justification brought unto the World by Christ mentioning it in the latter place in a Verb of the Future tense whereas he had in the same Period expressed the guilt brought upon the World by Adam in a Verb of the Preter-tense the Reason I say hereof I conceive to be because it is more easily and more generally beleeved that guilt is come upon the World by Adam then that Justification is come unto it by Christ. In which respect he mentioneth the former as a thing done and generally so known and confessed to be the latter because more questioned and less beleeved he asserteth more vigorously and commandingly the Future-tense being frequently in Scripture as in other Writings also imployed to carry strong assertions and strict Commands So that this Period of the Apostle As by one mans disobedience many were made sinners so by the obedience of one shall many he made righteous may be paraphrased thus As you easily beleeve and take it for granted that by the disobedience of one many have been made sinners and so guilty of and liable unto Death i. e. that all Men as they come respectively to be conceived and born were made liable unto death by the disobedience of one long since acted and should have perished for ever should not Grace have prevented it so certainly will it appear and be found true in due time that many even as many yea the self same both number and Persons in their successive conceptions also and comings into the World those already born and those that hereafter shall be born have been and shall be made righteous i. e. have been and shall be delivered from the guilt of sin and liableness unto death by the obedience of one i. e. by the obedient and submissive deportment of Jesus Christ towards His Father in yeelding of Himself up unto Death In what sence men may be and are by the Apostle said to be by nature children of wrath n Eph. 2 3 and yet not liable unto condemnation either in their respective conceptions or births shall God assisting be argued and cleared in more convenient place Onely at present to stay stomacks we say 1. That the word Nature doth no where signifie either the natural conception or the natural birth nor always if any where partnership or communion in the humane Nature or a descent from Adam in the ordinary way of Propagation but sometimes an innate or inbred Principle in a man one or more as 1 Cor. 11. 14. Rom. 2. 14 c. sometimes also a course or series of actions whereunto a man falleth and addicteth himself of his own accord without any compulsion or necessitation either from within or from without through inconsiderateness or the like and so likewise the habit or evil propension voluntarily contracted by such actions And in this sence it may well be taken by the Apostle in the clause specified the carriage of the former part of the Verse inviting unto it So that men may be said to be by nature children of wrath when they voluntarily follow or suffer themselves to be led by such sinful inclinations which are apt to breed or be ingendered in flesh and blood or in the Natures of
in the preceding Chapters of this Book managed I trust to the satisfaction of all such who count it more safe to stand upon a rock alone or with a few then upon a quagmire or quicksand with a greater company But because all Men have not this Faith I shall shew unto those that want it a cloud of as honorable Persons I suppose even in their own eyes as any that have inhabited Mortality since the Apostles days standing upon the Rock of that Doctrine which hath been asserted and recommended in our former Discussions For who within that compass of time we speak of have had a spirit of greater glory resting on them then those that sate in the Apostles Chairs next after them and were Pillars of light and fire in the Christian Church in her Primitive and purest days And that these in their respective stations and successive generations were not onely Partakers but Defenders and Assertors of the same Faith with us in the Doctrine of Redemption hitherto maintained is legible enough in the next ensuing Testimonies after which we shall shew how fluctuating and inconsistent with themselves the Judgments of later Writers have been about the said Doctrine and how unpossible it is for any man to be of an established Conscience therein that shall build himself upon their Authority We shall begin with Augustin the first born amongst the Fathers though not in time yet in worth and Name and from him proceed first unto those that lived before him by a gradual ascent and then to those that succeeded him by a descent answerable That Austin's Doctrine concerning the Intentions of God about the extent of the Death of Christ was the same with that asserted by us for orthodox and sound in our present Discourse needeth I suppose no greater proof then an unpartial and due consideration of these and such like sayings scattered up and down his Writings from place to place upon occasion In that Discourse wherein He makes answer ad Articulos sibi falso impositos to certain Articles falsly fathered upon Him He insisteth upon this in the first place as layd to his charge that he should hold That our Lord Iesus Christ did not suffer for the Redemption of all Men a Quod Dominus nostâ—â— Iesus Christus non â—â—o omnium hominum redemptione sit passus The second He mentioneth is this That God should not be willing to save all Men though all Men were willing to be saved b Quod Deus omnes nolit servaâ—e etiamsi omnes salvari vâ—lint In purging himself upon the former of these He writeth thus Against the wound of original sin wherewith in Adam the Nature of all Men was corrupted and become dead and from whence the disease of all manner of concupiscence groweth the Death of the Son of God our Lord Iesus Christ is a true potent and the singular Remedy who being not liable to the debt of Death and the onely Person without sin dyed for those that were sinners and debtors in this kinde Therefore as to the greatness and potency of the price and as far as concerns one and the same cause of Mankinde the Blood of Christ is the REDEMPTION OF THE WHOLE WORLD But they who pass through this world without the Faith of Christ and the Sacrament or sacred work of Regeneration are strangers to or estranged from this Redemption Therefore whereas by reason of one and the same Nature of all Men and by one and the same cause of all Men truly undertaken by our Lord all Men may truly be said to be redeemed yet all Men are not actually brought or delivered out of captivity The propriety i. e. the actual possession and enjoyment of Redemption is doubtless with them out of whom the Prince of this World is cast forth and who are now not Vessels of the Devil but Members of Christ Whose Death is not so bestowed upon Mankinde that they who never come to be regenerate should belong to the Redemption thereof i. e. should actâ—ally partake of this Redemption but so that what by one onely Example or exemplary Act was done for all Men together or at once might be celebrated in all particular persons by a particular Sacrament i. e. might by a particular administration of the Sacrament of this Redemption meaning I suppose Baptism to each particular man be plainly declared to relate unto or to concern all particulars For that cup or potion of immortality which was tempered and made of our infirmity and the Divine Power or Vertue hath in it wherewith to profit all Men but it profiteth no man unless He drinketh it c Contrà vulnus originalis peccati quo in Adam omnium hominuÌ„ corrupta mortificata est Natura unde omnium concupiscentiaruÌ„ morbus inolevit verum potens singulare remedium est mors filii Dei Domini nostri Iesu Christi qui liber à mortis debito solus absque peccato pro peccatoribus debitoribus mortuus est Quòd ergo ad magnitudinem potentiam precij quod ad unam pertinet causam generis humani sanguis Christi Redemptio est totius Mundi Sed qui hoc saecuium sine fide Christi sine Regenerationis Sacramento pertranseunt Redemptionis alieni sunt Cùm itaque per unam omnium naturam omnium causam à Domino nostro in veritate susceptam Redempti omnes recté dicantur non tamen omnes captivitate sunt eruti Redemptionis proprietas haud dubium penes illos est de quibus Princeps hujus Mundi missus est foras jam non vasa Diabolt sed membra Christi Cujus Mors non impensa est humano generi vt ad Redemptionem ejus etiam qui regenerandi non erant pertinerent sed ita quod per unicum exemplum gestum est pro universis per singulare Sacramentum celebraretur in singuilis Poculum quippe Immortalitatis quod confectum est de infirmitate nostrâ virtute divinâ habet quidem in se vt omnibus prosit sed si non bibitur non proficit What Testimony from a man concerning his Judgment in any Point can be imagined more pregnant satisfactory and clear then such wherein He expresly complains of being falsly charged with the contrary and vindicates and explains himself accordingly Beza because of this Testimony so full and particular against his Opinion of limited Redemption and being loth to have this his Opinion â—â—cumbred with the opposite Authority of this Father dischargeth it of the burthen by pretending that the Book or Tract wherein it standeth is supposititious and not Augustins But besides the genius phrase and stilâ— every ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resembling the Author whose Name it beareth Calvin who of the two was a man of greater discerning abilities acknowledgeth it accordingly d De occultâ Dei Provid in Respons ad Praefat. Opusc p. 851. Nor is there any piece in all those
it to consist onely in the dissolution of the Body by Death as if the Punishment of Hell fire came in upon the account of the Gospel in case it should be rejected which is the Judgment of some amongst us I shall not dispute nor undertake to determine but pass on to hear the sence of other learned orthodox and pious Fathers much about the same time with the former Cyril of Jerusalem much about the same times delivereth His Sence about the Redemption of Christ thus The Crown of the Cross is this it led by a light those that were blinde through ignorance it set at liberty those that were detained under sin and REDEEMED THE WHOLE WORLD OF MEN. And wonder not that the WHOLE WORLD should be redeemed since He was not a bare man but the onely begotten Son of God that dyed for it t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hierosolym Catech. 13. And again Knowest thou why or for what end the Kinde Lord did not decline Death It was that the whole World might not be destroyed through sin u Scisnè quamobrem non fugit mortem benignus Dominus Vt ne totus peccatis perderetur Mundus Ibid. i. e. as appears from the former sentence and the scope of the place that the whole World might be saved by Him In another place the same Author saith Heaven and Earth are full of His Glory the ends of the World are full of His Goodness full of His Praise the WHOLE NATVRE OF MAN is full of His Condescention c. A little after speaking of Christ He saith He that is the Offerer is the same that is offered up FOR THE WORLD And not long after Let Adam rejoyce saying unto Christ by Simeon Lord now lâ—ttest thou thy servant depart in peace according to thy Word Now dest thou dismiss or loose me from eternal bands now dost thou deliver me from corruption now dischargest thou my sorrow x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Hierosolym De Propheta Simeone c. Paulò post de Christo loquens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et posteà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evident it is that in this last Testimony He bringeth in Adam speaking not onely nor so much in His own Name personally considered but in the Name of His whole Posterity also Eusebius another Author of note about these times attesteth the same Doctrine by affirming that the Saints of old by the Teachings of the Divine Spirit came to learn long before that there was a certain Venerable and Great Sacrifice that should be highly accepted with God which should in time come unto Men and which would be the EXPIATION OF THE WHOLE WORLD And a little after This was the Christ of God concerning whom it was said of old that He should come unto men and should be slain after the manner of a beast or sheep FOR ALL MANKIND And again not long after According to the Testimonies of the Prophets there was found that Great and greatly to be esteemed Price for the redeeming both Jews and Grecians I mean that Expiation or Attonement FOR THE WHOLE WORLD that Sacrifice for the Souls OF ALL MEN that Offering for EVERY SPOT AND FOR EVERY SIN that Lamb of God y Qui venerabilem quandam Deoque acceptaÌ„ mâ—gnam hostiam venturam olim ad homines Divino indicante Spiritu tantò anté didicerant quae totius Mundi expiatio existeret c. Euseb De Demonstrat Evangel lib. 1. c. 10. Et mâ—x Hic autem fuit Christus Dei is de quo antiquitus à primis usque temporibus dictum est quòd ad homines esset venturus atque instar pecudis pro toto genere humano interficiendus Et mox Quando secundum Testimonia Prophetarum inventum est magnum magnique estimandum pro redimendis Judaeis pariter Graecis pretium illud videlicet pro toto Mundo Piaculum illud pro anima cunctorum hominum Sacrificium illa pro omni maculâ peccato purissima hostia ille vtique Agnus Dei c. c. Elsewhere He saith speaking of Christ that He took care for the Salvation OF ALL MEN THAT HAD BEEN BORN FROM THE BEGINNING OF THE WORLD and to destroy Him by His Death who had the Power of Death the Devil z Quandoquidem omnium quicunque à condito aevo fuissent salutem ipse curabat nec non vt suâ Morte deleret eum qui imperium Mortis habebat c. Euseb De Demonstrat Evang. l. 4. c. 12. This Author abounds with Sayings of like import Arnâ—bius another Christian Writer about the same times of good account bringeth in the Heathen arguing and demanding of Christians thus If the Saviour of Mankinde be come as you Christians affirm why doth He not by the same bounty deliver all Men He doth not deliver all alike who calleth all alike He doth not keep back or reject any person from His soveraign Grace or indulgence who affords the same power unto high lâ—w servants women children of coming unto Him To this this Author answereth The Fountain of Life is open FOR ALL MEN nor is any man denyed the right or power of drinking nor driven away from it If your pride or disdain be such that you reject the benefit of the Gift offered nay if your wisdom be so great as to call those things which are offered by Christ pastime and toys how doth He offend who inviteth you notwithstanding who hath onely this to do viz. to expose the fruit or blessing of his bounty to the arbitrement or free choyce of that right or power of chusing which is givâ—â— you a Si generis humani inquitis conservator advenit Cur omninò non omnes aequali munificentia liberat Non aequaliter liberat qui aequaliter omnes vocat haud ab indulgentiâ Principali quenquam repellit aut respuit qui sublimibus infimis servis faeminis pueris uniformiter potestatem veniendi ad sâ— facit Patet inquit omnibus Fo rs vitae neque ab jure potandi quisquam prohibetur aut pellitur Si tibi fastidium tantum est vt oblati respuâ—s beneficium Muneris quin imò si sapientiâ tantum praevales vt ea quae offâ—râ—ntur à Christo ludum atqueâ—nâ—ptiaâ— nomines quid invitans peccat cujus solae sunt hae partes vt sub tui juris arbitrio fructum suae benignitatis exponat Arnob. lib. 2. contra gentes Didâ—mus another Author of note in this Century and who was Jeroms §. 4. Tutor in his third Book concerning the Hoâ—y Ghost writeth to this purpose Wherefore the Father even for their Salvation â—â—t sparing His own Son delivered Him up unto Death that by the Death of His Son He being destroyed who had the Power of Death that is the Devil He might REDEEM ALL THOSE that were held in the bands of captivity by Him Not long after speaking of the Jews They saith He rising
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
debt of any other by dying whereas amongst the Sons of Men our Lord Jesus alone was found in whom all Men â—ere crucified all Men dyed all Men were buried yea and all Men rose again g Singulares quippe in singulis mortes fuerunt nec alterius quisquam debitum sâ—o funere sâ—lvit cum inter filios hominuÌ„ solus Dominus nostor Iesus extiterit in quo omnes crucifixi omnes mortui omnes sepulti omnes etiam sint suscitati Leo. Serm. 12. de Passione Domini Elsewhere thus That general and deadly Hand-writing of our being sold under sin and death was cancelled and made voyd and the bargain of our captivity passed into a right of Redemption h Evacuatum igitur est illud generale venditionis nostrae lethale chirographum pactum captivitatis in jus transiit Redemptionis Idem Serm. 10. de Passione Domini Once more That He Christ might repair the life of ALL MEN He took on Him the cause of all Men and that which He of all Men was not bound to do He made voyd the force of the old hand writing by making payment of the debt due thereby FOR ALL MEN i Vt autem repararet omnium vitam recepit omniuÌ„ causam vim veteris chirographi quod solus inter omnes non debuit pro omnibus solvendo vacuavit Idem Epist 72. Fulgentius about the year 500 succeeded His Predecessors in the inheritance of their Judgment concerning the Universality of Redemption by Christ. As the Devil saith He smote or wounded whole man by deceiving him so God by assuming whole man saved him that so one and the same might be acknowledged both the Maker and REDEEMER OF THE WHOLE CREATVRE or Creation who was able both to make that which was not and to REPAIR or restore THAT WHICH WAS FALLEN k Sicut totum hominâ— Diabolus decipiendo percussit ita Deus totum suscipiendo salvavit vt agnosceretur idem creaturae totius Conditor Redemptor qui potuit quod non erat facere quod dilapsum est reparare Fulgent ad Thrasimund l. 1. c. 14. Primasius who lived somewhat more then an hundred years after Augustin §. 11. helped to keep the Doctrine we plead alive in the World As Christ saith He suffered reproach from his own he means the Jews whom He CAME TO REDEEM when they said unto Him Thou hast a Devil and offered Him all other indignities even to his Passion it self l Sicut enim Christus improperiuÌ„ sustinuit à suis quos vâ—nerat reâ—mere quadâ— ei dixerant Damonium haâ—es catera maâ—â— ei intulerâ—nt usque ad Passionem c. Primas ad Heb. c. 11. so did Moses likewise c. If Christ came to redeem those who charged Him with having a Devil with casting out Devils through Beel-zebub and who maliciously prosecuted Him with all manner of injuries and evil entreaties and this unto death doubtless He came not to redeem the Elect onely or such who in conclusion repent beleeve and are saved for some of these and particularly those that said He had an unclean spirit were charged by Him with that sin which He saith shall not be forgiven neither in this World nor in the World to come Matt. 12. 32. compared with Mark 3. 28 29 30. The same Author elsewhere saith that Christ as much as lay in Him DYED FOR ALL MEN how ever his Death profiteth none but onely those who are willing to beleeve in him m Ita Christus quantum in se fuit pro omnibus mortuus est quanquam non profit ejus Passio nisi soluÌ„modo iis qui in eum credere volunt Idem ad Heb. c. 2. And yet again The Father Son and Holy Ghost is or are the God of all Men and therefore desireth that ALL THAT HE HATH MADE SHOVLD BE SAVED A little after The Blood of Christ hath verily been shed FOR ALL MEN benefiteth them that beleeve n Pater Filius Spiritus Sanctus omniuÌ„ hominum Deus est ideo cupit omnes salvari quos fecit Et paulò post pro omnibus quidem effusus est sanguis Christi sed credâ—ntibus prodest c. Idem in 1. ad Tim. c 2. c. Gregory sirnamed the Great about the year 570 counted it neither Heresie nor Error to teach the same Doctrine The Father then saith he being just and punishing him who was just meaning Christ disposeth all things justly because upon this account HE JVSTIFYETH ALL or all things because he condemneth him for Sinners who was without sin o Pater ergo cum justus sit justuÌ„ puniens omnia justé disponit quia per hoc cuncta justificat quòd eum qui sine peccato est pro peccatoribus damnat c. Greg. Mag. Moral l. 3. c. 11. Elsewhere he termeth Christ THE REDEEMER OF MANKINDE p Redemptor quippe humani generis Mediator Dei hominis per carnem factus c. Idem Moral lib. 9. c. 21. vid. lib. 33. c. 10. and in another place expresly saith that Christ REDEEMED ALL MEN by his Cross but yet that it remaineth that he that endevors to be redeemed i. e. to enjoy the Redemption purchased for him by Christ and to reign with God be crucified q Remansit quidem quia non omnia nostra Christus explevit Per crucem suam quidem omnes redimit sed remansit vt qui redimi regnare cum Deo nititur crucifigatur Idem in 1. Reg. cap. 9. 24. Bede somewhat above an hundred years after Gregory propagated the same Doctrine in the World for Truth Joseph saith he in the Egyptian language signifieth Saviour of the World This is manifest in Christ since under the figure of Joseph He is declared to be the SAVIOUR not of the one onely Land of Egypt but also of the WHOLE WORLD And soon after But in our Joseph meaning Christ the WHOLE WORLD deserved to receive increase r Vocaturque Joseph linguâ Egyptiacâ Salvator Mundi Manifestum est de Christo quando sub figurâ Joseph Salvator ostenditur non tantum unius terrae Egypti sed totius Mundi Bed in Gen. c. 41. Et mox In nostro verò Joseph augmentum habere Mundus omnis meruit Theophylact who lived more then two hundred of years after him viz. about the year 930 as some of our best Chronologers calculate the time of his mortality is a sufficient witness that the same Doctrine was alive in the Church in his time He verily saith he speaking of Christ dyed FOR ALL MEN and canst not thou endure to pray for them s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in 1 Tim. c. 2. 6. Elsewhere we have words to this effect from his Pen As by the offence or fall of one the curse came upon all Men that which before he called judgment or condemnation he now calleth an offence that is the sin of
the latter part of this Discourse In the mean time let us briefly consider what Companions and Friends we have even amongst those of the Reformed Religion and Protestant Party of Men in that great Article of our Faith which we have contended for hitherto the Gracious Intentions of God towards all Men without exception in the Death of Christ and the Redemption purchased thereby First concerning those whose Judgments and Consciences rather consorted §. 17. with Luthers Doctrine then with Calvins being upon this account distinguished by the Name of Lutherans these more generally and almost universally at least as far as my inspection into their Writings informeth me teach the Doctrine of General Redemption by Christ as orthodox and found I shall onely insâ—st upon a few Passages from the Writings of two or three known Authors of the Lutheran Perswasion leading men in their way Melancthon Luthers great Associate teacheth that EVERY PERSON of us apart ought to be firmâ—â— resolved of this that we are pardoned and received by God and that with this special or particular Faith EVERY particular MAN ought to apply the benefit of Christ to himself b Singâ—li statuere debemus nobis ipsis ignosci nos ipsos à Deo recipi Hac Fide speciali vt sic dicam quisque sibi applicare beneficium Christi debet Melancth Loc. De Fide Elsewhere He saith that the Counsel of God was that MANKIND should be redeemed and presently after asserteth the Love of God in His Son TOVVARDS MANKIND c Esi autem causas hujus mirandi consilij cur hoc modo redimendum fuerat genus humanum nondum in hâc infirmitate cernimus c. Conspiciuntur in hac victimâ Justicia Dei ira adversâ—s peccatum immensa miserecordia erga nos amor in filio erga genus humanum Idem De Justificatione In another place He affirmeth that God poured out His Wrath against the SINS OF MANKIND not of a few particular men upon His Son A little after speaking of Christ He saith He feels a greater burthen viz. the Wrath of God against the SINS OF MANKIND which He knoweth to be poured out upon Him He sorrowed also and was troubled that a great part of Mankinde would perish through a contempt of this great benefit of God b in quâ iram Dei adversus generis humani peccata in filium effudit Idem De Filio Et mox loquens de Christo sentit majus onus scilicet iraÌ„ Dei adversus peccata generis humani quam scit in sese effundi Doluit item magnam partem generis humani perituram esse spreto hoc beneficio Dei Ibid. In another place He saith It is necessary to know that the Gospel is an UNIVERSAL PROMISE i. e. that Reconciliation with God is offered and promised unto ALL Mâ—â— This universal Promise it is necessary to hold fast against any dangerous conceits about Predestination lest we fall to reason thus that this Promise belongeth to some few others but doth not belong unto us But let us be resolved of this that the Promise of the Gospel is universal For as the preaching of Repentance is universal so the preaching of Remission of Sins is universal also But that all Men do not obtain the Promises of the Gospel i. e. the things here promised it ariseth from hence that all Men do not beleeve e Necesse est scire Evangelium promissionem universalem esse hoc est offerri promitti omnibus reconciliationem Hanc universalem tenere necesse est adversus periculosas imaginationes de Praedestinatione ne disputemus hanc Promissionem ad paucos quosdam alios pertinere non pertinere ad nos Nos verò statuamus Evangelij promissioneÌ„ universaleÌ„ esse Sicut enim praedicatio poenitentiae universalis est ità praedicatio remissionis peccatorum universalis est Quod â—â—teÌ„ non omnes consequuntur Evangelij promissa eò sit quia non omnes credunt Idem De Promissione Evangelii The Writings of this Author have in them a large and full eye of that Doctrine which hath been protected hitherto Chemnitius another learned Champion of the Lutheran Faith riseth up §. 18. in his might from place to place to maintain the same Doctrine The whole Transaction saith He of the Mediator is considerable in this whether God the Father be willing to accept that satisfaction and obedience for THE WHOLE WORLD Now this He declared most signally in this that He left not His Son whom He smote for the Sins of THE PEOPLE in Death but raised Him up from the dead and placed Him at the right Hand of His Majesty f Et tota illa actio Mediatoris in eo vertitur an Pater illaÌ„ satisfactioneÌ„ obedientiam acceptare velit pro toto Mundo Illud verò Pater in eo maximé ostendit quod FiliuÌ„ quem propter peccata populi percusserat non dereliquit in morte sed resuscitavit ex mortuis collocavit ad dexteraÌ„ Majestatis suae Chemn Examen part 1. De Justificatione Elsewhere He saith Lest therefore all Mankinde should perish for ever that wonderful Decree of the Counsel of God concerning the Incarnation of the Son of God was enacted that He being our Mediator in our Nature assumed without sin should be made subject to the Law for us and should bear sin the guilt of sin the Wrath of God and THE PVNISHMENTS OF THE SINS OF THE WHOLE WORLD being derived or cast upon Him g Ne igitur totum genus humanuÌ„ in aeternuÌ„ periret pactuÌ„ est mirabile illud Divini Consilij Decretum de Incarnatione Filij Dei vt is Mediator noster in assumptâ sine peccato nostrâ naturâ pro nobis Legi subderetur peccatuÌ„ reatuâ— peccati iram Dei supplicia peccatorum totius Mundi in se derivata portaret c. Idem Ibid. part 2. De Satisfactione Again The Father did not pour out part of his Wrath or of the Curse but his WHOLE WRATH with all the dregs of the Curse into that cup which He gave unto his Son the Mediator to â—e drunk by him in his sufferings And presently after Christ upon the Cross being about to commend his Spirit unto his Father saith It is finished whereby He testifieth that all those things which were necessary for the Expiation of Sins and for Redemption from the curse of the Law were fully sufficiently and super-abundantly consummated and discharged in or by his obedience and sufferings h Non enim partem irâ— vel maledictionis sed totam iram suam cum universis faecibus maledictionis Pater effudit in caliceÌ„ illuÌ„ quem Filio Mediatori in passione bibenduÌ„ proposuit Idem Ibid. part 4. De Indulgentiis Immediatè pòst Et Christus in cruce traditurus Patri spirituÌ„ dicit consuÌ„matuÌ„ est quâ voce testatur omnia ea quae ad expiationem peccatoruÌ„ ad
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
observation ever and anon finde them borrowing this Principle of their Adversaries that Christ dyed for all Men to support and strengthen their buildings being indeed a Principle so necessary that in many cases men can make no tolerable work without it I may I suppose without prejudice or loss in the least to the cause we have undertaken supersede the multiplication of Instances from other Authors of the same perswasion and repute with those last named whereby it would appear as clear as the light at Noon-day that there are few of them if any but that now and then do Homage with their Pen to that Great and Soveraign Truth of Universal Attonement by Christ I shall therefore conclude with some single Testimonies from several men leaving the Reader to pursue his satisfaction concerning the rest by his own reading Pareus writing upon that of the Apostle That He through the Grace of God should taste of Death for every man saith that whereas He saith for every Man it respecteth the amplification or extent of the Death of Christ HE DYED NOT FOR SOME FEVV THE EFFICACY or vertue OF IT APPERTAINS UNTO ALL. Therefore there is Life prepared in the Death of Christ for ALL afflicted Consciences r Quod dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad frucâ—um Mortis Christi amplificandum pertinet Non pro paucis aliquibus mortuus est sed ad omnes efficacia ejus pertinet Omnibus igitur afflictis conscientiis in Morte Christi Vita parata est c. Pareus ad Heb. 2. 9. Gualter preaching upon Joh. 3. 16. and speaking of Christ saith that He being to name those whom God so loved doth not mention Abraham Isaac or Jacob Moses David the Prophets the Virgin Mary the Apostles or Holy Martyrs but THE WORLD WHICH our Evangelist affirmeth to LIE WHOLLY IN WICKEDNESS and OF WHICH Christ Himself more then once affirmeth the DEVIL TO BE PRINCE s Et hoc quidem clariùs exprimit quando eos nominaturus quos ita dilexerit Deus non Abrahami aut Isaaci aut Jacobi Mosis Davidis Prophetarum Mariae Virginis Apostolorum denique Sanctorum Martyrum meminit sed Mundi quem totum in Malo jacere Evangelista noster testatur cujus Principem esse Diabolum ipse Christus non uno loco affirmat Gualter Hom. 20. in Johan Hemmingius in his Book of Christian Institution hath this saying amongst many others of like import There is no reason why any man should think that the Son of God was sent into the World that He might or should REDEEM SOME CERTAIN SELECT PERSONS out of Mankinde but rather that He should take away THE SINS OF THE WHOLE WORLD t Neque est quod quisquaÌ„ existimet missum esse Filium in Mundum vt quosdaÌ„ selectos tantuÌ„ de genere humano redimeret sed potius vt totius Mundi peccata tolleret Hemming De Institut Christianâ Ursine in his Catechetical Explications discourseth thus As then Christ §. 24. dyed for all Men in respect of the sufficiency of His Ransom in respect of the efficiency of it onely for those that beleeve so also He was willing to dye for ALL MEN IN COMMON as to the sufficiency of His Merit that is HIS WILL WAS TO MERIT by His Death and this most sufficiently i. e. abundantly GRACE RIGHTEOUSNESS LIFE FOR ALL MEN because He would have nothing wanting in Him or in His Merit that should render wicked men who perish inexcusable u Vt igitur est mortuus pro omnibus sufficientia sui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro solis credentibus efficaciâ ejusdem sic etiam voluit mori pro omnibus communiter quoad sufficientiam sui Meriti hoc est voluit Morte suâ mereri Gratiaem Justiciam VitaÌ„ sufficientissime pro omnibus quia nihil voluit in se suo Merito desiderari vt omnes impii pereuntes essent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ursin Catech. Part. 2. quest 11. We formerly proved that if Christ dyed sufficiently for all Men that He dyed intentionally also for all x Cap. 5. Sect. 39 40 c. upon which account amongst all our Opposers we found onely Piscator and Beza true to their Principles who as well deny that Christ dyed sufficiently as efficaciously or intentionally for all Men y Cap. 5. Sect. 44. But if Christ merited i. e. purchased or procured by His Death Grace Righteousness Life most sufficiently for all Men and this so or with such an intent that nothing might be wanting in His Merit to make those that perish inexcusable doubtless He merited as much for those who perish as for those that are saved and consequently dyed as efficaciously for the one as for the other For what did he or could he merit more for those who come to be saved then Grace Righteousness Life and this most sufficiently Nor could He merit less for those who perish to make them inexcusable then such a sufficiency of Grace by the co-operation and assistance whereof they might have beleeved as was sufficiently proved in the next preceding Chapter Aretius upon Vers 15. of the second Chapter to the Hebrews willeth us to observe to whom the fruit or benefit of the Death of Christ belongeth and in what the Deliverance which the Apostle speaks of consists This Deliverance saith he appertains unto all that were subject unto bondage in this life Now we were all thus subject therefore THE DELIVERANCE APPERTAINS UNTO ALL. The Deliverance is said to be general or appertaining unto all Men because IT APPERTAINS UNTO ALL or whole MANKINDE although all do not acknowledg the benefit nor receive it with a thankful minde Thus it comes to pass that the said Deliverance comes to be eventually efficacious in Beleevers onely z Observa hîc primum ad quos spectet Mortis Christi fructus deinde in quibus consistat liberatio illa Spectat ad omnes illa liberatio quicunque erant obnoxij servituti iâ— hâc vitâ Eramus autem omnes igitur ad omnes spectabat haec liberatio Generalis auteÌ„ dicitur liberatio vel ad omnes pertinens quia ad totuÌ„ genus humanuÌ„ pertinebat quaÌ„vis non omnes illud beneficiuÌ„ agnoscant nec grato animo accipiant Ita fit vt tantuÌ„ in fidelibus sit efficax illa liberatio Aretius ad Heb. 2. J. Fox our Countryman in his Meditations upon the Apocalyps hath this Passage amongst many others of a concurrent sence and notion The Lord Christ then came into the World being sent by His Father And wherefore was He senâ— That He might repair the losses which NATURE he means the Nature of Man had sustained For the Lord seeing the miserable and lost condition of our infirmity so prone unto evil by an innate frailty so loved THE WORLD that of His own accord He bestowed His onely begotten Son upon it who might relieve the frailty thereof change or turn Death into Salvation pacifie the
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
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
that very estate wherein what person or persons of men soever should at any time be found God in his eternal Counsel judged it meet to confer the honorable title of Elect or chosen together with the Grace and Priviledg of Justification upon them So that to chuse us in Christ doth not signifie to chuse us personally considered with Christ or in the same act of Election wherein or wherewith Christ was chosen or the like but to intend purpose or decree to chuse us as being or when we should be in Christ by beleeving Having once obtained this Being a Being in Christ by Faith we may truly and in good propriety of speaking be said to be chosen by means or by vertue of that Purpose or Decree of Election which was in God before the foundations of the world whereby he decreed to chuse all those unto Salvation how many or how few soever they should prove who should at any time be found in Christ by Faith In such a sence Othniel having smitten and taken Kiriath-Sepher may be said to have been made Caleb's Son in Law by vertue of that Declaration Law or Promise which Caleb had made before viz. that Whosoever should smite Kiriath-Sepher and take it to Him He would give Achsa His Daughter to Wife Judg. 1. 12. In such a sence likewise all those of Aarons Posterity who came to be Priests though many generations after may be said to have attained this Office and Dignity by vertue of the Law concerning Persons admitable into this Office which was enacted and made by God long before The Scripture it self ascribeth a vertue or power unto the Law to make Priests For the Law MAKETH MEN HIGH PRIESTS which have infirmity a Heb. 7. 28. In like manner that Law Purpose or Decree of Election wherein and whereby God before the foundations of the World determined to chuse all those that should beleeve in Christ may be said to make all those Elect or chosen who do thus beleeve yea and God himself by means of this his Purpose or Decree may be said to have Elected or chosen all those who do at any time beleeve from before the foundations of the World Thus we have done with our second Argument wherein we have fairly and clearly proved 1. That Christ needed not to dye at all for the Elect in the common Notion of the word Elect. 2. That He did not dye for the Elect onely in any sence or Notion of the said word whatsoever and consequently that He dyed for all Men. A third Demonstration of the Point is this If Christ dyed not for all §. 6. Argum. 3. Men then are not all Men bound to beleeve in Him or on Him for Salvation or as a Saviour But all Men are bound to beleeve on Him for Salvation Ergo. The Reason of the Major Proposition is clearly this No man is bound to lay out his silver for that which is not bread nor to stay himself with any confidence or assurance upon any person whatsoever for help or succor in any kinde concerning whom he knoweth not whether he hath wherewith to help him or no. Therefore except all Men had a sufficient ground to beleeve that there is Redemption and Salvation for them in Jesus Christ they were not bound to beleeve on Him as a Saviour or to depend upon Him for Salvation And if Men have a sufficient ground to beleeve that there is Redemption and Salvation for them in Christ and that if they come unto Him for it they shall partake of it then must it needs be a Truth that He hath these things for them indeed and consequently that He dyed for them because no man can have a sufficient ground to beleeve that which is not or that which is false This Proposition is so plain so obvious to every mans capacity and understanding yea to common sence it self that I cannot well suspect the least question or doubt in any about the Truth of it If Christ dyed not for all Men then are not all Men bound to beleeve on Him for Salvation Notwithstanding if any shall object and say It is true if Christ dyed not sufficiently for all Men all Men were not bound to beleeve in Him for Salvation but we grant that in this sence viz. sufficiently He did dye for all Men. And this is a sufficient ground to oblige all Men to beleeve on Him for Salvation though He dyed not intentionally for them To this I answer 1. By demanding what men mean in saying that Christ dyed sufficiently for all Men in opposition to His dying intentionally for them If they say they mean that the Death of Christ simply and in it self considered was or is sufficient to redeem and save all Men as well as those who are redeemed and saved by it but was not intended by God or by Christ for any such end or purpose as the Redemption of all I answer If so then was that redundancy or over-plus of merit or attonement in the Death of Christ which remains over and above what is necessary for the Redemption of those for whom it was intended and who are actually redeemed by it suffered by God to run to waste and to be like water spilt upon the ground And if so then was there but a very small quantity or proportion of the worth and value of the Death of Christ intended by God for use or to do either Himself or his Creature any service in comparison of what vanisheth into the ayr and is thrown behinde his back as good for nothing For if there be a sufficiency in it for all those who are not redeemed by it these being a far greater number then those who are or are supposed to be actually redeemed by it it must needs follow that if that proportion of it which was sufficient for them was not designed or intended by God for them that far the greater part of it was designed by him unto vanity and to no more honor then that which is not Thus we see how they that deny the Death of Christ for all Men intentionally and yet grant it sufficiently count the blood of the Covenant at least the far greatest part of it as an unholy thing as that which is consecrated to no holy use end or purpose yea and that which is yet worse make God himself and Jesus Christ the drawers or makers up of this account to their hand If they reply and say that that remainder of the value and price of the Death of Christ though it was not intended by God for the Salvation of those who are not actually redeemed by him yet it was intended for their condemnation and so not lost I answer that this is yet worse and more unreasonable then the other For 1. might not men as reasonably say that God made the Sun and put him into the midst of the Firmament of Heaven to bring night and darkness upon the world as that he gave his Son