even Christ-man is to be looked upon as simply and absolutely unchangeable a Prerogative Royal wherein neither Saints no◠Angels have part with him And because of such an unchangeablenesse in him though otherwise he was a subject capable enough of being tempted yet was he not a person meet to be intreated or dealt with by the Holy Ghost upon those terms of Admonitions Cautions Exhortations unto Watchfulness Constancy or standing fast Informations of danger threatning him in case he should not quit himself worthily c. wherein he frequently turneth himself unto the Saints and true Believers as we heard Nor is that necessity of doing Righteousness and Obeying God which §. 40. rested upon the Will of Christ by the means aforesaid any whit prejudiciall to the merit or rewardableness of what he did and suffered in the flesh though it be most true that any such necessity which should cause the wills of Men other Men necessitatingly or unavoydably to act righteously would be destructive to the rewardableness of what they should act upon such terms The reason of the difference is because in case any such necessity of well doing should come upon or be found in the wills of meere Men they must necessarily be passive herein in as much as they have no Native or inward Principle of their own whereby to contract or induce any such necessity upon themselves and what Men are necessitated to doe in a Passive way wants the ratio formalis the essentiall property of what is rewardable either by the rules of Wisdome or Justice See more upon this account Sect. 19. of this Chapter But that necessity which rested in or upon the Will of Christ of doing righteously though it was not a meere logicall or irresistible necessity neither as was lately intimated but such as it was it was contracted by himself and that voluntarily and freely the God-head or the Divine Nature personally united with the humane which was as much as properly as essentially Christ as the humane Nature it self in this union voluntarily and freely deriving unto the humane so united unto it such a fulness of Grace Holiness and Goodness from which that necessity we spake of of well-doing in a way of a genuine and kindly result arose upon him and abides with him for ever No meere Creature having the like opportunity or means of vesting the like necessity of well doing in it self it followeth upon a very faire account that in case it were or could be supposed that they meere Creatures I meane were unavoydably necessitated to doe well such doings of theirs should be uncapable of reward although it be otherwise in the case of Jesus Christ and of that unparallelable necessity of well doing which was found in him I shall only add one Argument more and therewith conclude this Chapter That Doctrine which naturally and directly tendeth to beget and foment §. 41. Argum. 9. jealousies and evil surmises betweene Brethren in Christ or such as ought cordially to Love Reverence and Honor one another is not confederate with the Gospell nor from God and consequently that which contradicteth it must needs be a Truth The common Doctrine of unquestionable and unconditioned Perseverance is a Doctrine of this tendency apt to beget and foment jealousies suspicions and evill surmises betweene Brethren or such as ought to love and respect one the other as Brethren in Christ c. Ergo. The Major in this Argument will I suppose meet with no adversarie and therefore needs no second The Minor standeth firme and strong upon this foundation That Doctrine which teacheth and perswadeth me to judge the Faith and love of those whom I ought cordially to love and honour as Saints and Brethren in Christ to be no better then the Faith and love of Hypocrites Dissemblers formall Professors c. directly tendeth to beget jealousies and evill surmises in me against them and is of the same tendency to occasion them to measure back againe the same measure towards me The common Doctrine of peremptory Perseverance thus teacheth and perswadeth both me and them Ergo. The Major here also feares no contradiction and so craves no assistance The reason of the Minor is because I cannot reasonably judge either the Faith or love of those whom I stand most bound by the Law of Christ to Love Reverence and Honour as Saints and Brethren to be better greater or more sincere then sometimes I judged or at least ought to have judged that Faith and Love of those to have been whom the Doctrine we speake of teacheth me to judge to have been Hypocrites and false-hearted even then when their Faith and love were at the best For the very truth is that amongst all the Professors of Christian Religion that are at present any wayes known unto me and I make no question but that every other Christian of any considerable standing in the World may with a good conscience professe the like of himself there is not any one who I can reasonably judge to be either more sound in Faith or sincere in love both towards God and Men then I sometimes judged and that upon competent grounds yea the best that either I then was or yet am capable of some others to have been whom now I know to be wretched Apostates and to have given up themselves to work all filthinesse and that with greedinesse Therefore if upon or because of their Apostasie I stand bound to judge them to have been in the best of their spirituall standings no better then Hypocrites it is unpossible but that I should be jealous and suspicious at least lest the best and greatest Professors of Christ that are known to me in all the World should be no better then Hypocrites also notwithstanding any account or satisfaction they give or possibly can give unto me of their sincerity If it be replied that even that Doctrine which I teach in opposition to that other hath a like tendency to create and nourish amongst the Saints reciprocally if not the same jealousies and evill surmises which have been charged upon the other yet others every whit as bad or however not much better then they in as much as this Doctrine it selfe teacheth Saints to looke one upon another as those that may Apostatize and turne enemies unto Christ and the Gospell And is not such a jealousie as this concerning any person every whit as Unchristian hard or uncharitable as to look upon him as a possible Hypocrite To this I answer That a jealousie or suspicion of a present vilenesse or unworthinesse in a Man especially when he that is suspicious hath all the best grounds that can be given why he should not be suspicious in this kinde is a far worse and more Unchristian jealousie and suspicion then that which is conceived against a Man touching any future unworthinesse that onely possibly may be found in him The Doctrine which teacheth a possibility onely of a totall and finall defection in the Saints
〈◊〉 〈◊〉 〈◊〉 i. e. Every thing meaning every Person of Mankinde which my Father giveth unto me q John 6. 37 c. So presently after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every thing which He hath given me r Verse 39 c. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the foolish things and the weak things of the world s 1 Cor. 1. 27. for foolish men and weak men so esteemed See also 1 Joh. 5. 4. Revel 21. 27 c. The note of universality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better limited to that kinde of subject which is properly capable of being Headed by Christ as viz. Men and Angels then extended to all things simply and whatsoever though such a sence as this be passable enough and is embraced by some When the Apostle saith that Gods Project or Design was to recapitulate or recollect or gather all things into or unto an Head by Christ both Angels and Men He supposeth 1. That both stood in need of an Head i. e. of one set in place of Power and Authority over them who should be both able and willing to govern order protect and direct them so or upon such terms that they might not with any tolerable care over themselves miscarry in point of greatest Happiness as the one of them Men had generally done already and the other Angels were liable to do as many of their kinde and of the same creation and nature with them had done as Calvin well observes upon the place affirming That as Men were lâ—st so were the Angels not out of danger of losing t Quis ergo neget tam Aâ—gelos quam hâ—mines in firmum ordinem Christ â—ratia fuisse redâ—ctâ—s Homines enim pâ—rditi erant Angeli vero non erant extra periculum 2. He supposeth further that God did not intend the effecting of this his Design by meer Power or Prerogative-wise I mean so as to thrust or force Christ for an Head either upon Men or Angels nor yet to propound or offer Him unto either for an Head in his meer Naturals if I may so speak unwrought or uncontrived but as a Person orderly and duly fitted and prepared for such a relation partly by assuming the Humane Nature or a body of flesh partly by suffering Death the Death of the Cross in this body and by his rising again from the dead For by suffering Death especially the Death of the Cross in the Humane Nature 1. He made Peace as the Apostle expresseth it in the latter of the Passages i. e. He did that which was proper and effectual to reconcile Men unto himself and consequently unto Angels also who were an enmity with them be-because of their enmity against God yea and unto and amongst themselves also The Death of Christ in the Humane Nature was upon this account a proper means to reconcile Men unto God i. e. to cause Men to think holily and reverently of him to love him delight in him c. who by reason of the guilt of sin cleaving to them were apt before to hate him as Malefactors do their Judg viz. because God the sins of Men being perfectly expiated and attoned thereby freely offereth them and upon their Repentance assureth them the Pardon and Forgiveness of their Sins See to this purpose 2 Cor. 5. 19. largely opened by us formerly u Cap. 5. Sect. 28 29 c. So then the Death of Christ being a proper means as hath been shewed for the reconciling of Men unto God it must needs be a means semblably and by way of consequence of reconciling them unto Angels also who had no other quarrel against them but onely for their hatred and enmity against God Now this Reconciliation between Men and Angels when actually effected putteth them into a capacity of being fellow-members in one and the same body and so of uniting mutually under one and the same Head For as two cannot walk together except they be agreed so neither can a plurality of Persons kindly and to the contentment either of themselves mutually or of their Head incorporate into one and the same community or walk in subjection under the same Head In which respect the reconcilement of Men also to and amongst themselves as viz. of Jews unto Gentiles and Gentiles unto Jews who through diversity of Religions Opinions and outward Forms of worshiping God were at enmity the one against the other and there is the same reason of other men distanced in affection whether upon the like occasions or otherwile was as necessary as that of Men unto Angels in order to the accomplishment of the said great Design of God Now Christ by His Death and by the general Promulgation of the Gospel throughout the World which depended thereon and was a fruit thereof both took away the Ceremonial Observations of the Jews with their Notions and Opinions hanging thereon as also the Idolatrous and Superstitious Rites and Observations of the Gentiles with such conceits as they built hereon which together made as it were a double partition wall between them thus endevoring with an high Hand of Grace to reduce both the one and the other of them into one and the same way of worshipping God viz. that prescribed in the Gospel as also both to think and speak the same things concerning God and so to cause the enmity and alienation of minde between them to cease that by this means they might be prepared and fit to make as fellow-members one body See the Apostles Discourse to this point Eph. 2. 11 12 13 14 15 16. The same or the like course he hath taken also by his Death and the Publication of His Gospel thereupon to reconcile all other Persons of Mankinde among themselves viz. by calling them into communion in one Spirit in one Faith in one Hope in one Baptism in one God in one Saviour c. that so there might be no occasion of any such differences or distastes between them but that they might be every ways meet to associate in one and the same spiritual Body and live sweetly together under one and the same Head Jesus Christ. This then is one consideration wherein the Death of Christ was necessary for the bringing about the glorious Projection of God I mean the gathering of all things whether in Heaven or on Earth under or into an Head the same Head Christ. Secondly This Death of Christ did accommodate the same Design of God in another respect also viz. as his voluntary subjection hereunto was an equitable foundation or consideration whereon God might as He did exalt Him to the the transcendent Honor of that Glorious Headship and Principality Wherefore saith the Apostle meaning because being in the form of God an estate wherein He counted it no robbery as he had no reason to do to be equal with God He made Himself of no reputation but humbled Himself and became obedient unto the Death even the Death of the Cross in consideration of this
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
that there is a Saviour left to us for a suffrage of Life meaning by whom Life is voted in Heaven for us which the Law could not provide which Saviour God from the beginning decreed should be born who because He was the onely person that could be found without sin having overcome the Enemy of Mankinde ABOLISHED or blotted out THE SINS OF ALL MEN z SalvatoreÌ„ ergo nobis relictuÌ„ dicit ad suffragiuÌ„ vitae quaÌ„ Lex providere non potuit quem ab initio Deus nasci decrevit qui proptereà quod solus sine peccato inveniretur devicto generis humani hoste omnium peccata deleret Ambr. Epist ad Rom. c. 9. Jerom who also was contemporary with Augustin though somewhat his Senior gave the right hand of fellowship unto Him in the Doctrine now under inquest We shall onely taste His Judgment in this behalf in a few Testimonies from amongst many The Lord saith He being about to suffer FOR ALL THE WORLD and TO REDEEM ALL THE NATIONS on the Earth with His Blood makes his abode in Bethany the House of Obedience a Passurâ—â— pro omni Mundo Dominus universas nationes sâ—â— sanguine re dempturus moratur iâ— Bethaniâ domo Obedi entiae c. Hierâ—n in Maâ— 26. c. Elsewhere having recited that of our Saviour So God loved the World that He gave his onely begotten Son c. Joh. 3. 16. He 〈…〉 eth on thus But if now a considerate Reader shall in his secret thought answer or reply Why are there many who are not saved if He saved them and loved them and spared their children and redeemed them with his Plood and assumed them or their Nature and exalted them being assumed There is a plain Reason to be given for they beleeved not and grieved or exasperated the Holy Spirit b Quod si prudens Leotâ—r tacitâ cogitationâ— responderit quare multi non sunt sâ—lvati si ipsâ— salvavit â—â—s dilexâ— pepercit filiis suis redemit eos saÌ„â—uine suo suscepitque exaltavit assumptos Irfertur causa perspicua Ipsi enim noÌ„ credibâ—runt exâ—cerbarunt Spiritum Sactvm c. Hieron in Isai 53 c. A little after speaking of John Baptist of whom it is said that He came to be a Witness to bear witness of the Light that all Men through him might beleeve He subjoyneth He is not presently in fault if many refused to beleeve for the Will of him that came was that ALL MEN should BELEEVE and be SAVED c Et mox Nec statim in culpâ est si plures credere noluerunt sed voluntas venientis haec fuit vt omnes crederent salvarentur Once more writing to Oceanus He challengeth some erroneous Person for suggesting unto him that there are some sins which Christ cannot purge with his Blood and that the scars of mens old sins stick so deep in their Bodies and Souls that they cannot be healed or made less by his medicine Concerning whom He demandeth What elsâ— doth such a person but make Christ to have dyed in vain For he dyed in vain if there be any whom he cannot quicken or give life unto And John pointing at Christ with his finger and voyce Behold the Lamb of God! Behold Him that taketh away the sins of the World should speak an untruth if there were any such persons in the World whose sins Christ had not abolished or blotted out For they who are not taken into consideration by the indulgenâ—e of Christ must be proved not to belong to the World or if they be of the World one of the two must take place if they be delivered from their sins they give Testimony to the Power of Christ if they be not delivered they do in effect demonstrate the weakness of the thing which God forbid that we should beleeve concerning him who is Omnipotent d Dicit esse aliqua peccata quae Christus non possit purgare sanguine suo tam profundas scelerum pristinorum inhaerere coporibus atque animis cicatrices vt medicinâ illius attenuari non queant Quid aliud agit nisi vt Christus frustrà mortuus sit Frustrà autem mortuus est si aliquos vivificare non potest Mentitur Johannes digito Christum voce demonstrans Ecce Agnus Dei Ecce qui tollit peccata Mundi si adhuc sunt in seculo quorum Christus peccata non deleverit Aut enim ostâ—ndendi sunt non esse de Mundo quos Christi ignoret indulgentia aut si de Munde sunt eligendum è duobus alterum liberati à peccatis Christi Potentiam probant non liberati quasi adhuc Rei imbecillitatem demonstrant Absit hoc aâ— Omnipotente credere Hieron Epist 83. ad Oceanum He that remains yet unsatisfied whether this Father held General Redemption or no may if he please to seek finde more balast for his thoughts in this kinde in what He hath written upon Cap. 43. and Cap. 45. of the Prophecy of Ezekiel I confess that when He speaks of the application or actual enjoyment of the Redemption purchased by Christ He then limiteth it as all the Fathers generally do and as we expresly did Cap. 17. of this Discourse to the particular Society of Beleevers We shall not need to cite places upon this account Chrysostom who lived some years before Austin was not at all behinde §. 3. him in avouching the same Doctrine concerning the extent of the Redemption of Christ. Writing upon those words Heb. 9. 28. So Christ was offered to bear the sins of many He demandeth thus Why doth he say of many and not of all viz. because all have not beleeved For He indeed DYED FOR ALL MEN and TO SAVE ALL MEN as much as was in him For that Death of His did counter-balance the Destruction of all Men. But he did not bear or offer up the sins of all Men because they themselves WOVLD NOT e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Heb. c. 10. Hom. 17. So that He clearly resolves the perishing of Men not into any want of Attonement made by Christ for them but into themseves and their own wilfulness in not beleeving For He expresly saith That Christ dyed for all Men and that to save them Again commenting upon Cap. 2. 9. of the same Epistle and having rehearsed these words of the Apostle That he through the grace of God should taste Death for every Man not saith He for Beleevers onely BVT FOR THE WHOLE WORLD for he dyed for all Men. For what though all do not beleeve He hath fully done that which was proper for him to do f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Heb. c. 2. vers 9. Much to the same purpose in another place Although Christ did not gain all Men yet he dyed for all Men so fulfilling that which belonged unto him g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Rom. 14. 15.
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