4. they shall commit iniquity c. all the righteousnesse that they have done formerly shall not be mentioned i. e. as Calvin Himself interprets shall not come into any account as to matter of reward a Cum autem satis liqueat non venire justiciam ejus qui defecit in rationem ut quicquam mercedis sperare debeat c. Calv. in Ezek. 18. 24 evident it is that if it shall not come into any account at all as for example to obtaine from God so much as the reward of a temporall deliverance much lesse shall it turne to any such account as to be rewarded with that great recompence of reward Salvation Againe that Death which God here threateneth against that double or two fold iniquity of backsliding is opposed to that life which is promised to Repentance and Perseverance in well doing But this life is confessed by all to be eternall life therefore the death opposite to it must needs be eternall or the second death When the Apostle saith the wages of sin is death but the gift of God is eternall life through Christ Iesus our Lord b Rom. 6. 23. is it not evident from the antithesis or opposition in the sentence between the death and life mentioned in it that by that death which He affirmes to be the wages of sin is meant eternall death How else will the opposition stand Yet againe when God in the Scriptures threatens impenitent Persons with Death for their sins doubtlesse He intends and means eternall Death or that Death which is the wages of sin Otherwise we have no sufficient ground to believe or think that Men dying in their sins without Repentance shall suffer the vengeance of eternall fire but only a temporall or naturall Death which the righteous and truly penitent themselves suffer as well as they Therefore to say that God threatens impenitent Apostates in the place in hand with a temporall Death only when as elsewhere He threatens impenitency under the lightest guilt of all with eternall Death is in effect to represent him as vehement and sore in his disswasives from ordinary and lesser sins but indifferent and remisse in disswading from sins of the greatest Provocation Once more if it be only a temporall Death which God here threatneth against the Sons of Apostasie dying under the guilt of their Apostasie and of all the sins they have committed therein without Repentance then may Men under the guilt of the greatest and foulest abominations remaine in the greatest love and favour of God as just and righteous Men yea and without Repentance not only escape damnation but also inherit eternall life And where then is the God of judgement c Mal. 2 17. Or what will become of that great voyce of the Scriptures which every where calleth Men to Repentance for the forgivenesse of sins That comparative allusion of the Leper under the Law wherewith the §. 5. Synod of Dort it seemes much pleased themselves and others also since of the same judgement with them reacheth not the case nor administers any relief at all to their cause against the Scripture in hand The Leper say they among the Jews was enforced for a time meaning whilest his leprosie was upon Him to want His House but yet He did not in this time lose the right of Title which He had to this House because upon His healing or cleansing He might againe possesse it a Leprosus siquidem apud Judaeos cogebatur pro tempore domo caâ—ere non tamen jus ad domum amisit quia sanatus potuit illam rursus possidere Dr. Prid. Lect. 6. De Persever Sanct. p. 202. This comparison I say squares not with the businesse in hand For 1. The reason why the Person leprously affected did not lose the right He had to His House before He was leprous by His becomming a Leper was because there was no Law by which any Mans right or title to His House was disabled or made voyd by Leprosie whereas in the case of Apostasie there is a plaine Law or rather many Lawes established and declared by the great Law-giver of Heaven by which backsliders from wayes of righteousnesse into wayes of sin and abomination are without Repentance cut off from all right of title or claime to the inheritance of Heaven For this yee know saith the Apostle as we heard lately that no Whore-monger or uncleane Person nor covetous Man who is an Idolater hath any inheritance i. e. any right of inheritance or to inherit for otherwise no righteous Person yet living in the flesh hath any actuall inheritance in the Kingdome of Christ and of God b Eph. 5. 5. To object that this Law or Decree of Heaven holds good against such sinners in every kinde Whoremongers covetous c. who never were righteous not against such who have been righteous though now lapsed into these wayes of abomination is not only to declare a Law without the sence or authority of the Law-maker but against that Declaration which he hath made of it who still declareth those the worst and greatest of sinners who with the lapsed Angells which we call Devils revolt from his service and wayes to walke in wayes that are an abomination to Him Be astonished O yee Heavens at this and be horribly afraid be yee very desolate saith the Lord. Why what is it that causeth the Glorious God to appeare in such an extasie of Passion For my People saith He have committed two evills they have forsaken Me the Fountaine of living Waters and hewed them out Cisterns broken Cisterns that can hold no water c Jer. 2. 12 13. The Scripture is full of such Declarations from God as this against Apostates So that the Dort comparison palpably faulters in that circumstance which should have rendered it apposite to their Purpose 2. The leprous Person they speak of was cureable before his Death and §. 6. so as they say being healed might re-enter and possesse His House againe But the Revolter from Righteousnesse of whom Ezekiel speaks is supposed as we heard before to die under the guilt of his revolt without healing and consequently to be without all Possibility of cure being dead Therefore as the Leprous Person they speak of though whilest he lived had a right to His House no Law as was said depriving Him of this yet during His leprosie upon Him He had no right to enter take Possession or dwell in His House the Law disabling him hereunto in respect of his leprosie and in case he had been leprous untill his Death he should have had no more Power or Right to Possesse His House then if his title to it had been wholly lost in like manner should it be granted or supposed that the spirituall Leper of whom Ezekiel speaks had a right to the Kingdome of Heaven during his Leprosie yet supposing the cleaving of this Leprosie to him untill death which is the Prophets supposition he could never
should be meant such as were naturally or corporally dead viz. because such only are to be buried with that kinde of buriall whereof our Saviour had occasion to speak as appears from the former verse Again why by the dead in the beginning of the said passage should be meant those that are spiritually dead and not those that are corporally dead there is this reason every whit as plain as the former viz. because those that are naturally or corporally dead are not capable of burying those that are dead either with one kinde of buriall or other So why the word WATER in the latter of the passages mentioned should in the first place signifie materiall or elementary water in the latter spirituall water or the Holy Ghost reasons are obvious and neere at hand we shall not need to name them But why the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men in the place of the Apostle under debate being twice used should be conceived so far to vary in their significations as in the former clause to signifie All men without exception in the latter very few men no like reason nor indeed any competent can be given 3. Though All men doth in some places signifie only a greater number §. 21. of Men not All men simply or universally yet it never signifieth a small number of Men either in opposition to or in comparison with a greater least of all with the greatest number that is as they must make it signifie in the Scripture in hand who will have no more signified by it in the latter of the two clauses where it is used then only those who come in time to be actually saved by Christ For these are a very small number few there be saith Christ that finde it speaking of the straite gate which leadeth unto Life in comparison of those upon whom condemnation came by Adam 4. If condemnation should come upon all Men simply by the offence §. 22. of Adam and righteousnesse only upon some Men and these but a few neither comparatively by the obedience and gift of Christ then where sin abounded Grace should not superabound as the Apostle saith it did nay sin should superabound and Grace be confined to a narrow compasse comparatively To say that the superabounding of Grace above sin here spoken of is to be considered in the intensivenesse of it i. e. in its prevalency over sin where it is vouchsafed not in the extensivenesse of it as if it extended to more Persons is thus far acknowledged for a saying of truth Grace doth not extend to more Persons then sin at least not to more Persons of Men because sin extendeth unto all and Grace cannot extend to more then all But if we shall straiten and limit Grace in respect of the extent of it to a small number of Persons as viz. unto those only who are or shall be actually saved the glory of the superabounding of Grace above sin in respect of the Prevalency of it where it is in such a sence given will be fully match'd or rather overcome and swallowed up by the prevailing extensiveness of sin above Grace 5. The Apostle both before and after as viz. Verse 15. and Verse 19. §. 23. computeth the condemned ones of Adam and the justified ones of Christ by one and the same numericall expression He tells us in both places of many dead by Adam and of no fewer then many justified and redeemed by Christ. Now what the Holy Ghost makes equall for Men to dis-equalize especially to such a Proportion or Degree that the one number shall be inconsiderable and as nothing in comparison of the other is to lift up themselves above their line and so take hold of vanity in stead of Truth The Apostles expression Verse 15. is somewhat more emphaticall For if through the offence of one many be dead much more the Grace of God and the gift by Grace which is by one Man Jesus Christ hath abounded unto many If it shall be supposed that many more millions of Men are dead through the offence of Adam then are justified or made alive by the Grace of God in Christ Pauls glorying over the Grace of God in Christ as much more abounding to the justification of many must fall to the ground For if by the offence of Adam all became dead and a few only be made alive by the gift of the Grace of God in Christ who will not judge but that the offence of one much more abounded to the death of many then the Grace of GOD to the Justification or Life of many 6. And lastly the Apostle having said Verse 20. That where sinne abounded Grace superabounded he adds Vers 21. that as sinne hath reigned unto Death so did Grace reigne through righteousness unto eternall Life through Jesus Christ our Lord. Now evident it is from Verse 14. and Verse 12. that sinne reigned over all Men without exception unto Death therefore Grace must have a proportionable reigne unto life i. e. must by a strong and over-ruling hand put all Men into a capacity or estate of life and salvation If so it undeniably followes that Christ Died for all Men without exception of any because otherwise all Men could not be put into an estate of Grace or Salvation by Him Nor was this interpretation counted either hereticall or erroneous by the §. 24. most Orthodox Expositors of old Chrâ—sostome himself commenting upon the place makes the Apostle to speake thus If all Men were punished through the offence or his offence meaning Adams they i. e. these all Men may doubtlesse be justified from hence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by that over-abundance of grace and righteousnesse as he there speaketh which is given in Christ The former part of his commentary is more full and Pregnant to this purpose but because the transcription would be somewhat long I leave it to be read in the author himself Nor are there wanting amongst our late Reformed Divines sirnamed Orthodox Men of eminent Learning Piety and Worth who subscribe the said Interpretation That our Reparation Restauration saith Mr. Bucer upon the place is made by Christ and that it is more efficacious then the sinne of Adam and that it is of LARGER EXTENT is that which the Apostle argueth in this and the following Section b Reparationem nostri factam per Christum esse Adae noxâ â—ffica cioreÌ„ pa tere latius est id quòd Apostolus hâc sequenti Sectione pertractat Intelligit gratiam Christi bominum generi profuisse amplius quà m nocuerit lapsus Adae Again upon those words Sed non ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus The Apostle here meaneth that the Grace of Christ did more profit MAN-KINDE then the sinne of Adam damnified it Doubtlesse if all Men without exception were brought into a condition of misery by the sin of Adam and but an handfull only in comparison made happy by the
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
own Heart the workings reasonings and debates thereof seconded with that long observation which I had made of the Spirits Principles and wayes of Men in the World together with their ebbings and flowings their risings and fallings their advancings and retreats their firstings and lastings in matters of Religion in conjunction with that light of Reason and Understanding which I have in common with other men these together were sufficient to teach me and that to a plenary satisfaction in most cases what Doctrines what Opinions are of the richest and most cordiall Sympathy and compliance with godlinesse and what on the other hand are but faint and loose in their correspondency with her or otherwise secret enemies unto her That that Doctrine which asserteth a Possibility even of a finall defection §. 2. from Faith in true Believers well understood riseth up in the cause of Godliness with a far higher hand then the common Opinion about their Perseverance hath been sufficiently though but in part proved already b Cap. 9. the further demonstration hereof sleepeth not but only awaiteth its season Our present tasque is to argue the letter of the Scripture for confirmation of the said Doctrine and to evince the truth thereof from the Oracles of God This done we shall God willing advance some grounds of reason also built upon the Scriptures for the further countenance and credit hereof And because security upon security will not we suppose be unacceptable in a businesse of such grand concernment and import we shall afterwards produce some examples upon the same account and then conclude our Discussions of this subject with an enterview of some sayings wherein it will appeare that the God of Truth hath drawn a confession and acknowledgement of that Truth of His which we now maintaine from the judgements and consciences of some of the greatest Adversaries thereof or at least so esteemed First for the sence of the Holy Ghost Himself in the Question depending §. 3. we cannot lightly desire any account more satisfactory then that given by Himself in the Old Testament But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked Man doth shall he live All his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sin that he hath sinned in them shall he die Yet yee say the way of the Lord is not equall Heare now O House of Israel is not my way equall are not your wayes unequall When a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die a Ezek. 18. 24. 25 c. What more can the understanding Judgement Soul or Conscience of a Man reasonably desire for their establishment in any truth whatsoever then is delivered by God Himself in this passage to evince the possibility of a righteous Mans declining from his righteousnesse and that unto Death The latter words of the passage are conclusive hereof against and above all contradiction When a righteous Man turneth away c. and dieth in them i. e. repenteth not of them forsaketh them not before his Death for his iniquity that he hath done shall he die viz. the second Death or perish everlastingly For that this Death is meant at least included in this latter clause is evident because otherwise we shall both make an unsavoury tautology in the sentence and destroy all congruity of sence besides For without such a supposition the Prophet must be supposed to speak thus when a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them i. e. leaveth his naturall life under the guilt of them and without Repentance for them for the iniquity that he hath done shall He leave his naturall life or have his naturall life taken from him When a Man dieth in or under the guilt of His sin He shall die for His sin or because of the guilt of His sin the same death which He dieth in His sin Who tasteth not a palpable absurdity and incoherence of sence in such a construction as this whereas if by dying in the latter clause we shall understand dying or perishing for ever the sentence will run cleer and in full consonancy with the generall current of the Scriptures the sence rising thus when a righteous Man shall forsake the wayes of righteousness wherein he hath formerly walked and turn aside into wayes of wickedness and not repent of these wayes before His death this Man shal die the death of the impenitent and unbelievers which is the second Death In this sence the sentence perfectly accords for substance of matter with such passages as these Know yee not that the unrighteous shall not inherit the Kingdome of God B◠not deceived neither Fornicators nor Idolaters nor Adulterers c. shal inherit the Kingdome of God b 1 Cor. 9. 10. And againe For this yee know that no Whore-monger or unclean person or covetous Man which is an Idolater hath any inheritance in the Kingdome of Christ and of God Let no Man deceive you with vaine words for because of these things commeth the Wrath of God upon the Children of disobedience c Eph. 5. 5 6. And to omit many others with that of the same Prophet Therefore thou son of Man say unto the Children of thy People The righteousness of the righteous shall not deliver Him in the day of His Transgression when I shall say to the righteous that He shall surely live if He trust His own righteousnesse and commit iniquity all His righteousness shall not be remembred but for His iniquity that He hath committed He shall die for it d Ezek. 33. 12 13. If the righteousnesse which an Apostate or back-slider from wayes of righteousnesse hath wrought whilest He was yet righteous shall not deliver Him when He turns aside unto wickednesse what can be imagined should deliver Him Doubtlesse His wickednesse whereunto He hath turned aside from His righteousnesse will not befriend Him with a deliverance Nor can it any whit more reasonably be said that though His former righteousness will not deliver Him from a temporall death yet it may deliver Him from eternall death then in the case of a true Repentance it may be said that though such a Repentance will deliver a Man from a temporall death yet will it not deliver Him from eternall death For as the truest Repentance that is though continued in will not deliver a Man from a temporall or naturall death but will most certainly deliver him from eternall death in like manner though Apostasie and backsliding from wayes of righteousnesse persevered in doe not alwayes expose a Man to a temporall death or bring this death upon Him yet they alwayes render Men obnoxious to eternall death Besides when God threateneth such backsliders as we speak of that when §.
there are who being loth to see the cause of their long-magnified §. 10. Doctrine of Perseverance dying by the Hand of the Scripture yet before us and despairing of help for it by any or by all the fore-mentioned applications have thought it not amiss in a case of such imminent and extream danger to try conclusions by administring this Antidote unto it When God threatens say they the righteous man apostatizing that for the iniquity which He committeth He shall dye He speaks neither of the first Death properly so called nor yet of the second Death but of Afflictions Judgments and Calamities oft signified in Scripture by the word Death as Prosperity is by the word Life which God often brings upon truly good and righteouâ— men when they greatly provoke Him by their sins To this I answer 1. That this mist hath been already scattered and dispel'd by the strength of that light which shineth in Sect. 3. of this Chapter by which it clearly appeareth that by the Death threatened by God against a righteous man backsliding and persevering in His backslidings unto death which we there shew to be the case put by God in the Scripture in hand is meant Eternal Death Therefore not any temporal Judgments or Afflictions at least noâ— onely or principally these Yet here we add 2. That it ill becomâ— an Interpreter of Scripture to recede from the plain proper and best known signification of words save onely when necessitated by the exigency either of the Context and scope of the Place in hand or else of the nature and condition of the matter as viz. when the sence which the common signification of the word raiseth and exhibiteth is inconsistent either with the course of the Scriptures or with Principles of Reason Neither of which can be reasonably pretended in this Place 3. The express Tenor of the Context it self riseth up like an armed man against this Interpretation For the execution or infliction of that Death which is here threatened against the righteous man that shall apostatize is not threatened but upon his dying under His Apostacy in which case there is no opportunity for God to inflict any temporal Judgments upon men When a righteous man turneth away from His Righteousness and committeth iniquity and DYETH IN THEM for His iniquity that He hath done shall He dye a Ezek 18 26 4. When God threateneth at any time such and such sins or such and such sinners in one kinde or other with Death it is of very dangerous consequence and tending to allay and break the energy and Power and consequently to hinder the operation of such Threatenings upon the Consciences of men for any Man to put a qualified or mitigating sence upon the word death especially not being authorized by God Himself so to do 5. And lastly the Authors themselves of this Interpretation seeme to be half heartlesse and hopelesse of doing any great matters for their cause by it and in their Explication of themselves about it they distinguish themselves quite besides that which should relieve them The word Death they say in the Prophet doth not IN THE FIRST SENCE of it signifie eternall Death as neither doth the word life in the opposite part of the sentence signifie eternall life But what though the word Death doth not in the controverted Passage signifie eternall Death in the first sence or signification of it yet if it signifieth it in the second third or fourth sence or if it signifieth it at all it is of one and the same consideration for the eviction of what is claimed by us from the place which is that a Man truly righteous may so degenerate and Apostatize that God will inflict eternall Death upon Him I omit to demand of these Interpreters by what Authority or Confidence of genius they undertake thus particularly to range and marshall the severall sences which they say God intended in such and such words giving the Preheminence to such or such a sence and saying to another stand back or come behinde If we had meere ignorance or nescience of the Truth to encounter or satisfie §. 11. though in conjunction with the greatest parts of judgement and understanding on the one hand and with the greatest warinesse and scrupulousnesse of circumspection on the other hand the traversing of the Scripture already insisted upon were sufficient I conceive without any further labour of arguing to gaine credit and fullnesse of consent to that Truth which is now upon the advance But Prejudice and Paâ—tiality are hydropicall and hardly satisfiable and these are our chiefe adversaries in the businesse in hand Therefore to reconcile if Possible the diaffections of these with the truth we shall shew them more visions from Heaven of the same light and truth with the former And first upon this account we shall remember them of a Passage formerly argued and gather up at present onely so much of the substance of the Discussion and that with what brevity may be as we judge serviceable for our present Purpose referring the Reader to a review if he please of the largeâ— examination The tenor of the place is this Then His Lord after He had called Him said unto Him O thou wicked servant I forgave thee all the debt because thou desiredst Me shouldst not thou also have had compassion on thy fellow servant even as I had pity on thee And his Lord was wroth and delivered Him to the Tormentors till He should pay all that was due to Him So likewise shall My Heavenly Father doe also unto you if yee from your Hearts forgive not every one his Brother their Trespasses a Mat. 18. 32 33 c. Evident it is from our Saviours reddition or application of the Parable So likewise shall my Heavenly Father doe also unto you if c. speaking unto His Disciples Ver. 1. and to Peter more particularly Ver. 21. that Persons truly regenerate and justified before God for such were they to whom in speciall manner he addresseth the Parable and the application of it and indeed the whole carriage of the Parable sheweth that it was calculated and formed onely for such may through high misdemeanors in Sinning as for example by unmercifulnesse cruelty oppression c. turne themselves out of the justifying grace and favour of God quench the spirit of Regeneration and come to have their portions with Hypocrites and Unbelievers If Men will make any thing at all of the Parable in a clear and direct way without troubling or obscuring without wresting or straining the carriage scope and pregnant tendency of it such an inference cannot be avoided Further satisfaction herein may be had for the Price only of so much Paines as the Perusall of the 54. and 59. Sections of the 8. Chapter of this Discourse will require Nor doth the reversall of such acts of grace in God as we speak of argue §. 12. the least mutability or shadow of change in Him either in
and brimstone which is the second death a Rev. 21. 8. or in saying that no unclean thing shall enter into it the new Jerusalem neither WHATSOEVER worketh abomination b Verse 27. or that without are Dogs and Sorcerers and Whoremongers and Murtherers c Verse 15. c. Certainly blood desileth a Person as well as a Nation or Land d Num. 35. 33 when it is unrighteously spilt in it and maketh as well the one as the other unclean until it be attoned And for the sin of Adultery it is sufficiently known that the Holy Ghost presents it almost every where as polluting and defiling So that David during His impenitency aforesaid was cut off from all right of entering into the new Jerusalem both by the general irregularity of uncleanness as also by the particular incapacities of Murther and Adultery 5. If David were a true Beleever during the time of His departure and §. 4. absence from God then may the testimony of former and by-past works of righteousness be accepted by way of proof for the truth and soundness of any mans Faith against the testimony of later and more-present fruits of unrighteousness against it If so then 1. No man that hath approved himself a good Christian formerly ought upon any change whatsoever upon the most Unchristian miscarriages that can be imagined to be judged an Apostate from Christ or consequently be upon any justifiable grounds cast out by the sentence of Excommunication from any Church of Christ whatsoever Which supposed No Church duly and regularly deporting it self in the admission of Members are in any capacity of using the said spiritual Sword in any case or upon any occasion whatsoever For certain it is that no person who either is or ought to be judged by the Church a true Member of Christ ought by this Church to be cut off from his Body or to be delivered unto Satan and as certain it is that no person ought to receive admission into any Church which is not looked upon by this Church as a true Member of Christ 2. The said Position admitted for truth whereas the Apostle James demandeth What doth it profit my Brethren though a man say He hath Faith and HAVE not Works e James 2. 14. He might as well or rather have said and hath not had works For by the Tenor of the said Doctrine though a man wants present works or works of a later edition or performance whereby to shew or manifest the truth of his Faith unto men yea though his later works give never so pregnant or loud a testimony against the truth of his Faith yet if he can but say and make proof that formerly though never so long before he hath been fruitful in well doing this must be looked upon as sufficiently demonstrative of his Faith Which is notoriously contrary to the manifest bent and scope of the Apostles discourse in that place 3. If the case were so that mens former works if good must be heard against their later works though never so bad there is no place or possibility left either for Hypocrisie or Apostacy amongst men especially not for this latter For no man is to be judged an Apostate but He that declines from the Faith of Jesus Christ which sometimes He professed and gave sufficient ground unto men by his works to conceive and judg that He really was possessed of and held So then if such a mans former good works be still to be judged valid in their testimony concerning the goodness of his Faith how evil and vile soever his after-works shall be evident it is that such a man ought not to be esteemed an Apostate but a Perseverer in the Faith though his ways and actions should degenerate into the highest strain of wickedness or ungodliness that can be imagined 4. And lastly for this that Passage from God Himself by His Prophet Ezekiel formerly opened But when the righteous turneth away from His righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall He live All His righteousness that He hath done shall not be mentioned in His TRESPASS that He hath trespassed and in His SIN that He hath sinned in them shall He dye a Ezek. 18. 24 this passage I say plainly evinceth that the estimate which is to be made of men in point of righteousness and unrighteousness and consequently of Faith and Unbelief is not to be made by the import or rule of their former works but of their latter no not though the former have been many and the latter but few For the Text saith In His Trespass in the singular number that He hath trespassed shall He dye implying that any one sin of that kinde of sins which the Scripture calls abominations whilest unrepented of translateth him from life unto death casteth Him into the state and condition of an Unbeleever 6. And lastly If Davids Repentance after the Perpetration of the foul and horrid sins mentioned was not simply necessary to His Salvation and consequently Himself during His impenitency a man of death Gods sending His Prophet Nathan unto Him to awaken Him and raise Him up by Repentance will be found to have little Grace Love or Mercy in it or at least far less then such a necessity of His Repentance supposed would derive upon it Evident it is from the Tenor of the Message which the Prophet brought from God unto Him that His Repentance did not exempt Him from Temporal Judgments Wherefore hast thou despised the Commandment of the Lord to do evil in His sight Thou hast killed Uriah the Hittite with the sword and hast taken his wife to be thy wife and hast slain Him with the sword of the children of Ammon Now therefore the Sword shall never depart from thine House Thus saith the Lord Behold I will raise up evil against thee out of thine own House and I will take thy Wives before thine eyes and give them unto thy Neighbor and He shall lie with thy Wives in the sight of this Sun For thou didst it secretly but I will do this thing before Israel and before the Sun b 2 Sam. 12 9 10 c. From whence together with the event every ways answering as the process of Davids History makes manifest it is clear that Davids Repentance did not sanctuary Him from troubles in the flesh and outer man no not from such which were very sore and grievous to be suffered Nor can it be said that it did deliver Him from the wrath which is to come in case it be supposed that He was a true Beleever immediately before and at the time of His Repentance because this supposed He was not liable unto this wrath nor in danger of suffering it in which case His Deliverance from it is to be ascribed not to His present Repentance but to His precedent Faith Nor can it be said that Gods sending Nathan unto David upon such §.
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
Forgiveness of His sins past through the Grace of the Clemency of God shall become so notoriously ingrateful and neglective of His own Salvation as like unto a Dog returning to His vomit to break off the course of His Repentance and shall plainly shew that He more despiseth then feareth God He declareth Himself absolutely worthy to bear or suffer the punishment due to those former sins from which He had been absolved And to this sence speak the two places which I lately cited from Ezekiel Besides if He who through Mercy hath obtained the Forgiveness of a thousand Talents shall refuse to forgive His Brother an Hundred pence that is if He who hath obtained the Remission of all His sins from God shall refuse to forgive His Brother upon His request made unto Him in that behalf a Trespass or Offence committed against Him is there any ground or cause why we should ask why such a man should be deprived of all that Remission of sins which He had obtained and be called to suffer the punishment which He had deserved It being most equal that what we desire should be done unto our selves we also should do unto others or if we shall deny or refuse to do this that we should be deprived of that Favor which we deny unto others In this case then it may come to pass and justly happeneth that Grace once received should be made vain or frustrate But this is not to be imputed to any instability of the Divine Clemency which in God hath no place but unto our wickedness In which respect the Apostle not without good ground intreats and warns us 2 Cor. 6. that we receive not the Grace of God in vain a Si quis igitur prâ—teritorum peccatorum coÌ„donationem per gratiam Dei clementiae coÌ„sequutus usque adeò ingratus ac salutis suae negligens evaserit vt instar canis ad vomitum reversus coeptam resipiscentiam rumpat palámque ostendat Deum se contemnere magis quà m timere plané dignum se esse declarat à quo praeteritorum peccatorum à quibus fuerat absolutus poenae exigantur Et huc pertinent duo loci Ezekielis quos suprà citavimus Adhuc si quis mille Talentorum condonationem miserecorditer adeptus centum denarios fratri suo remittere detrectaverit hoc est si quis omniuÌ„ peccatoruÌ„ suoruÌ„ remissioneÌ„ à Deo consequutus fratri in se peccanti ac veniaÌ„ posteá oranti offensam remittere noluerit debemusnè quarere quâ—re omni peccatorum suoruÌ„ remissione quaÌ„ nactus fuerat privetur ad meritas poenas luendâ—â— revocetur AequissimuÌ„ prorsus est vt quod nobis ipsis contingere cupimus faciamus ipsi aliis vel si id detrectemus eâ— privemur gratiâ quaÌ„ aliis negamus Hactenùs igitur fieri potest meritò accidit vt semel accepta gratia reddatur irrita VeruÌ„ non debetur hoc divinae clementiae instabilitati quae locuÌ„ in Deo non habet sed nostrae pravitati Quare praeter rationeÌ„ non est quòd Apostolus 2 Cor. 6. obsecrat monet ne gratiaÌ„ Dei in vacuuÌ„ recipiamus Musc in Loc. de Remiss Peccat Sect. 6. The same Author elsewhere doth not onely declare His Judgment simply and positively for the Doctrine asserted by us but with a plain intimation also of his dissent herein from others Some dispute saith he whether it may not so come to pass that such a sin which was venial may not by circumstances become mortal as in case Drunkenness should be much frequented and become customary and Anger by being long retained become strengthened My sence is that even here also the quality of the Offender ought to be considered But if He who was made Partaker of the Divine Grace or Favor shall FALL FROM THIS GRACE AND OF A PERSON JVST Religious Faithful and fearing God SHALL BECOME UNIVST impious unbeleeving and a contemner of God as this mans Conscience by losing the purity of Faith becomes liable unto death so likewise all those Sins of His which whilest He was in Grace were venial are now turned into mortal Thus we read Ezek. 18. When the righteous shall forsake his righteousness and shall commit iniquities He shall dye in them And again all his righteousness shall not be remembred Now what else can follow but that if a good tree be corrupted the fruits which were good must become evil They who from the Principles or beginnings of Faith and of the good Spirit degenerate into perfidiousness or Unbelief render the whole course of their lives which was partaker of Grace culpable of death Such as these are they who with the Galatians begin indeed in the spirit but end in the flesh They are liable unto condemnation and their Sins are no longer venial but mortal unless they repent and return to the Grace of the Blood of Christ from which they are fallen if yet they be fallen upon no worse terms then that they are in a capacity of returning unto Grace Some I know are otherwise-minded in this point but I freely declare mine own judgment without any injury done to them b Disputant de eo fierinè possit vt quod veniale peccatuÌ„ erat propter quasdam circuÌ„stantias fiat mortale vtsi ebrietas frequeÌ„tetur in consuetudineÌ„ ducatur ira diutiù◠reteÌ„ta corroboretur Nos sentimus hîc quoque qualitatem delinquentis esse considerandaÌ„ Quòdsi is qui coelestis Gratiae fuerat particeps factus ab eâ gratiâ exciderit ex homine justo pio fideli ac Dei timente factus fuerit injustus impius infidelis ac conteÌ„ptor Dei queÌ„admodoÌ„ hujus conscientia puritate Fidei amissâ Morti facta est obnoxia ita omnia illius peccata quae duÌ„ in gratiâ erat venialia fuerant in mortalia convertuntur Sic Ezek. 18. legimus QuuÌ„ recesseriâ— Justus à Justiciâ suâ fâ—ceritque iniquitates morietur in â—is IteÌ„ omnes Justiciae ejus oblivioni tradentur Quid auteÌ„ aliud consequi poterit si arbor bona pervertatur in malaÌ„ quà m vt ipsi fructus è bonis fiant mali Qui à principiis Fidei ac spiritus boni ad perfidiaÌ„ degenerant omneÌ„ suaÌ„ vitaÌ„ quae veniae particeps erat mortaleÌ„ constituunt qualeâ— illi sunt qui cuÌ„ Galatis spiritu quideÌ„ incipiunt tandeÌ„ verò carne desinunt Illi condemnationi sunt obnoxij eoruÌ„ peccata non ampliùs venialia sunt sed mortalia nisi resipiscant ad gratiaÌ„ sanguinis Christi unde prolapsi sunt revertantur si tamen ità prolapsi sunt vt resipiscentiae ac redeundi ad gratiaÌ„ locus esse possit Scio hîc á nonnullis aliter sentiri verùm quid mihi videatur absque illoruÌ„ injuriâ liberè dico Musc Loc. de Peccat Sect. 5. These last words Some I know are otherwise-minded c. plainly shew 1. That the deliberate and resolved
own hands if so then the perfect workmanship of his own hands must be the object of his Reprobation and consequently that which is good For God saw every thing that He had made and behold it was very good g Gen. 1. 31 But unpossible it is that that which is good especially very good should be the object of Gods Reprobation Again if that sinfulness wherein it is pretended that God looked upon men when He Reprobated them was any ground or cause of such his Reprobation then was it a ground or cause morally moving him hereunto for other influence or efficiency upon him it could have none If so then 1. The Will of God may have a Cause superior to it and productive of it which is generally taken for an impossibility 2. If the sinfulness of men foreseen moved God morally to conceive or make a Decree of Reprobation against them then was this Decree made by him in a way of Justice and Equity yea upon such terms that had He not made or passed such a Decree upon the grounds and reasons that were before him He had been unjust If so there being the same Reason why He should pass a like Decree against those men also who are now called his Elect in as much as a like sinfulness in them was foreseen likewise by him from Eternity He must be unjust because He hath not passed a like Decree against these The truth is that such a Decree of Reprobation as men commonly notion in God involves so many inextricable difficulties palpable absurdities that I say not intolerable Blasphemies also that my hope is it will shortly mole mali sui ruere fall and sink with the insupportable weight of its own evil in the mindes and judgments of men As for those places of Scripture with the Arguments commonly drawn from them which are counted the Pillars of such a Reprobation we shall in due time the inflexible hand of Death or some other grand diversion not preventing us by the gracious assistance of the Spirit of Truth clearly answer and disengage from that service In the mean time we shall further countenaâ—ce the Doctrine in hand with this Demonstration If Christ dyed not for all Men without exception then is the Sin of Adam §. 39. Argum. 12. more extensive or extensive unto more in a way of Condemnation and Death then the Death of Christ and the Grace given by Him unto the World is in a way of Justification and of Life The Reason of this Consequence is apparant viz. because the Sin of Adam extended unto all Men without exception in a way of Condemnation Therefore I assume But the Sin of Adam is not extensive unto more in a way of Condemnation then the Grace given by Christ is in a way of Justification Ergo. This latter Proposition is clearly enough asserted by the Apostle and this over and over But not as the offence so also is the free gift i. e. the free gift of Grace by Christ unto the World meaning that the offence or sin of Adam did not operate so forcibly or with so high an hand towards or to the Condemnation of Men as the Grace given by Christ operateth towards or to the Justification or Salvation of Men. For thus he explains himself in the words following For if through the offence of one many be dead i. e. obnoxious or liable unto death much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many h Rom. 5. 15 As if he should have said there is great Reason to conceive and judg that the grace of God and the gift of Jesus Christ thereby should be much more effectual to procure the Justification and Salvation of many then the offence of one the Condemnation of many partly because the offence of one wrought onely in its own strength and native tendency in bringing Condemnation and Death upon many having onely the permissive Will of God not his operative or designing Will for or towards the Production of such an effect whereas the operative and projecting or designing Will of God interposed went along with yea and magnified it self in the gracious gift by Jesus Christ in order to the bringing of the Justification of Life upon or unto many partly also because Jesus Christ being the eternal Son of God consecrated and given by the Father for this end and purpose viz. to bring the Justification of Life unto or upon many i. e. to put many into such an estate of Justification wherein continuing they should live or be saved was a far more likely Person to carry on and make good his engagement for the Justification of many then Adam being a weak Creature and of an earthy frame was to bring the Condemnation of Death upon many Now to say that by the offence of one a far greater number of men incomparably more are made dead brought into an estate of Condemnation and Death then by the Grace of God and by the gift of Jesus Christ through this Grace are brought into an estate of Justification is quite to alter the Property of the Apostles arguing in this place and to invert the express tendency of it For whereas his intent clearly is to assert a far more emphatical likelyhood or rationality that the Grace of God in the gift of Jesus Christ should operate and prevail to the Justification of many and that accordingly it doth thus operate and prevail then the Sin of Adam to the Condemnation of many such an assertion as that mentioned makes him to say or at least it self saith that whether there be more likelyhood or rationality or no that the Grace of God by Christ should justifie many then that the Sin of Adam should condemn many yet for matter of fact it is otherwise and that the grace of God by Christ justifies a few onely in comparison whereas the sin of Adam condemns all without exception To affirm for the strengthening of the Faith of Beleevers upon which account questionless the Apostle here speaketh it that there is a far greater probability that many should be justified by Christ then that many should be condemned by Adam and yet to affirm withall that this probability notwithstanding many yea all without exception are condemned by Adam and but a very few comparatively justified by Christ is to blow hot and cold with the same breath and to pull down with the one hand what a man builds up with the other The commensurableness or coextensiveness of the Grace of God in Christ in order to the Justification of Men with the Sin of Adam in respect of the Condemnation of Men is very pregnantly avouched the second and third time also by the same Apostle in these subsequent Passages of the same contexture Therefore as by the offence of one Judgment came upon all men to Condemnation even so by the righteousness of one the free gift came upon all men unto
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
of particular Redemption is countenanced with this Argument Unto all those for whom God spared not but delivered up his own Son for them he will freely give all things But there are many thousands in the World unto whom God will not give all things Ergo for none of these did God deliver up his Son As to these Arguments and Deductions pretending legitimacy of descent §. 3. from the recited Scriptures respectively we shall clearly demonstrate the nullity of such their claim and prove that they have neither footing nor foundation in any the Premisses But Secondly Besides the recited Pleas against the Doctrine of General Redemption claiming such an immediate interest as hath been represented in the Scriptures there are many others seemingly confederate with some unquestionable Principles and Grounds both of Reason and Religion and bearing themselves upon the Scriptures also though in somewhat a more remote way The most considerable and those insisted upon with greatest importunity by the Adversaries of the said Doctrine are these following Such of them as I finde in the Writings of men of Worth and Name I shall set down with their respective Authors or Abettors noted in the Margent If Christ by his Death merited for us i. e. for those for whom He dyed 1 Reason against Gen Redemption the Reconciliation it self of our persons with God and that Grace should actually and really be communicated unto us which if he should not have done he should not have benefited those that are his to such a degree as Adam damnified those Acta Synodi Dordrect part 2. p. 82 that are his then did he not dye for all men without exception But the Antecedent is true therefore the Consequent also The Reason of the Consequence in the Proposition is because certain it is both from the Scriptures and by experience that the persons of all Men are not truly reconciled with God nor is Grace actually communicated unto them The Minor presumeth of it self If Salvation being the thing promised in the New Covenant be not promised 2 Reason but onely upon condition of beleeving and all men do not will not beleeve then Acta Synodi Dordr part 2 p. 82 certain it is that Christ by his Death obtained not Salvation for all men but for Beleevers onely But the former of these is true therefore the latter also The Consequence in the Proposition is presumed to be undenyable If the Death of Christ procured Restitution unto Life for all Men then 3 Reason were all Men restored hereunto either when Christ from Eternity was destinated unto Death which must needs be false because then no man should be born a child of wrath nor should original sin hurt any man in as much as this according to such an opinion should have been pardoned from Eternity nor should Infants or others stand in need of the Laver of Regeneration which is contrary to the assertion of Christ Joh. 3. 5. Or else they were restored in the Person of their first Parent Acta Synodi Dordr part 2 p. 82 83 when the Promise concerning the seed of the woman was promised which also is false because our first Parents themselves were not restored to an estate of Grace but by Faith in Christ therefore neither their posterity and so not All whether Beleevers or Unbeleevers Or else they were restored when Christ Himself suffered Death upon the Cross but this also is false For so none should have been restored before this moment of time which no man hâ—ldeth nor are all Men restored since this time for without all doubt the Wrath of God burned at the same instant of time and afterwards against some of the Accusers Condemners Crucifiers and Mockers of Christ If the Impetration and Application of the Benefits of Christ be never separated §. 4. 4 Reason or dis-joyned in their subjects then did He not impetrate these Benefits for All Men and consequently not dye for all Men because certain it is that Acta Synodi Dordr part 2 p. 87. vid. p. 94 97 113 c. there is not an Application of them made unto all Men. But the Impetration and Application of these Benefits are never separated the one from the other in their subjects Ergo. They for whom Christ by His Death actually procured and obtained Reconciliation 5 Reason with God Forgiveness of sins Righteousness and Eternal Life are made Acta Synodi Dordr part 2 p. 89 113 c. real Partakers of these Benefits The Reason is because nothing can be said to be procured and obtained by Christ for any man which at one time or other he doth not partake and enjoy But Unbeleevers who perish eternally never come to be Partakers of these Benefits Reconciliation with God Forgiveness of sins c. Ergo. They who by the Death of Christ are reconciled unto God are saved by His 6 Reason Life This Proposition beareth it self upon the Authority of Rom. 5. 10. But Acta Synodi Dordr part 2 p. 89 90 not All Men but onely the Elect and Beleevers are saved by the Life of Christ Ergo. They unto whom Christ was not ordained or given for a Mediator He 7 Reason did not reconcile unto His Father by His Death nor purchase Remission of Acta Synodi Dordr part 2 p. 90 sins or Eternal Life for them But Christ was not ordained or given for a Mediator unto Reprobates persevering in Unbelief c. Ergo. The Assumption presumeth to lean on the brest of Rom. 8. 32. a place already specified upon a like account If Reconciliation with God Remission of Sins and Eternal Life be 8 Reason obtained for all Men without exception by the Suffeâ—ings and Death of Christ then it will follow that all those who have not by actual Incredulity Acta Synodi Dordr part 2 p. 90 rejected the Merits of Christ remain truly reconciled unto God have their sins remitted and shall be eternally saved But this Consequent is absurd Therefore the Antecedent also If Christ by His Death made Satisfaction for all Men then might all 9 Reason Men upon the performance of the Condition of the New Covenant be saved and again upon an universal non-performance of this Condition all Acta Synodi Dordr part 2 p. 9â— ex pâ—â—te Men might be damned But as well the one as the other of these are and were impossible Ergo. The Reason of the Consequence as to the first branch of it is because satisfaction being made for any mans sins there remains nothing further necessary to his actual discharge or Salvation but onely the performance of the Condition upon which the application of the said Satisfaction is suspended The Reason of the latter branch of the Consequence is because if Satisfaction was made by Christ upon none other terms for some then it was for all it clearly follows that in case there be a possibility of a non-application of
He Acta Synodi Dordr part 2 p. 120 doth not withall give them Faith in His Son But certain it is 1. That all Men come not to be saved and 2. That the great Love of God in the gift of his Son doth not vanish in unprofitableness Ergo. A like Argument is fram'd upon the account of the great Love of the Son Himself towards those for whom He dyed Christ saith the Argument so loved us that whilest we were Enemies He dyed for us Is it now credible that He should not apply a benefit merited or procured with so much sweat and with such precious Blood unto those for whom He merited it These Arguments with some Texts of Scripture not here mentioned cited to prove some of the Particulars together with some few Sayings from the Fathers both which we intend to take and give knowledg of upon occasion were in a manner the whole strength wherein the Synod of Dort so much magnified themselves against their Adversaries the Remonstrants in the traverse of the second Head of Matters Controversal between them which concerned the Intentions of God in and about the Death of Christ as far as I am able to observe from the Records of this Synod Concerning which Arguments I shall say no more at present but onely these two things 1. That though they be somewhat numerous yet there is none of them but lieth very opportune and fair for Answer and 2. That some of them if not the greater part stand bent against such an Opinion which I beleeve their Antagonists did not hold certain I am they do not oppugn that Doctrine of Redemption which is maintained in this Book Nevertheless because they may possibly be conceived by some less considerate to rise up with much strength against it we shall take them into consideration respectively in their places I will not say that there have been sufficient grounds layd yea and sufficiently proved in the Premisses of our present Discourse whereon to frame satisfactory Answers even to those that are counted Pillars amongst them but shall leave the consideration hereof to the intelligent and unpartial Reader and to the Disquisitions about them intended in the second Part of this Work I do not meet with any thing of moment in any other Author to infringe §. 7. the credit of the Doctrine of General Redemption which doth not make one spirit with one or other of the Arguments levyed as we have heard by the said Synod This which I shall presently recite from the Collocutors of the Contra-Remonstrancy at the Conference at the Hague Ann. 1613. is but the same in effect with the first and fifth of those used by the Synod For whom soever Christ dyed and obtained Remission of sins and Reconciliation with God for these also He obtained by his Death Deliverance from the bondage of sin and the spirit of Regeneration for Newness of life But Christ did not obtain Deliverance from the bondage of sin or the spirit of Regeneration for all Men. Ergo. If any man conceives there is somewhat more in this Argument of the said Collocutors which I shall next transcribe then in any of the former I am content that it shall stand as additional unto them I finde it in this form All they for whom Christ dyed can freely say Who is he that condemneth 20 Reason It is Christ that dyed for us Rom. 8. 34. But they are onely Beleevers and the Elect that can speak thus Vers 33. not Unbeleevers Mark 16. 16. Ergo. The Minor is further strengthened by this consideration The Consolation raised from the consideration of the Death of Christ which the Apostle here Rom. 8. 32 33 c. administreth unto the Saints or Beleevers would have little solidity or worth in it in case Reprobates and Unbeleevers could as truly say that Christ dyed for them also This Argument likewise from the same Authors is vertually contained in that already mentioned in the fifteenth place Yet let it have the Honor of an Argument by it self If Reconciliation with God and Remission of sins be obtained for all and 21 Reason every man none excepted then should or ought the Word of this Reconciliation i. e. the Gospel be preached or declared and this continually to all and every man But the Word of Reconciliation is not thus preached to all and every man Ergo. The Reason of the Consequence is because they for whom Reconciliation is obtained not being capable of enjoying it but by Faith and Faith not being to be obtained but by hearing the Word of this their Reconciliation it seems contrary to all Reason that they should be deprived of the means of beleeving The learned Chamier advanceth this Argument against us the strength 22 Reason Chamier Panstrat â—om 3. lib. 9. c. 13. Sect. 19 whereof the observant Reader will finde lodged in the nineteenth Reason already propounded To all those for whom Christ truly dyed the Death of Christ is profitable But this Death of his is not profitable unto all Men. Ergo. The Major he proves 1. From the proper import of the Particle for which saith he always notes some benefit accruing to him for whom any thing is said to be done 2. From the state of the Controversie 3. And lastly From the Scriptures as where it is said He gave himself for us that he might redeem us c. Tit. 2. So again from Matt. 26. 28. Rom. 5. 8 9. The Minor he proveth 1. From the Concession or his Adversaries themselves the Papists concerning Infants who dye unbaptized all which they exclude from Salvation and consequently from all benefit by the Death of Christ. 2. From the Concession almost of all concerning persons of years of Matury viz. that very many of these perish everlastingly and so never come to receive any benefit by the Death of Christ. In the same place the same Author subjoyneth this Argument the same in 23 Reason substance with the former If Christ dyed for all Men then all Men are saved or shall be saved But this is not so Ergo. The Minor which needs no proof he proves from Joh. 3. 36. Rom. 2. 8. For the Consequence in the Major Proposition he cites the Apostles Discourse Rom. 5. 8 9 10. under the Notion of an express Probation of it But God commendeth his love towards us c. The Scriptures and Arguments now propounded are the effect and substance §. 8. of all that I can readily finde or call to minde pleaded and argued against the Doctrine of General Redemption as it hath been stated and asserted in our present Discourse excepting onely some quotations from the Fathers If any thing of moment upon the same account shall further occur or be offered unto me either before or under my examination of these I shall not conceal it but shall as in the presence of God and without the least touch or tincture of prejudice or partiality acknowledg strength in any thing
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
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
yet understand not 2. The naturall and plaine inclination of the Context leads to the interpretation §. 38. and sence of the whole World contended for For the Apostle doth not simply say that Christ is the propitiation for the sinnes of the whole World but he saith it by way of an emphaticall antithesis or addition to this saying that He was the propitiation for their sinnes And he is the propitiation for our sinnes and not for ours only but also for the sinnes of the whole World This last Clause but also for the sinnes of the whole World is cleerly added by way of augmentation or further strengthning to the ground of their Faith and comfort Now evident it is that there will be little or nothing found in it tending to any such end as the further enlargement of their comfort or strengthning to their Faith above what the former Clause presented but rather that which will be prejudiciall and insnaring unto both unlesse these words of the whole World be taken in their comprehensive signification I mean for all Men in the World without exception For to say thus unto a Believer or to a Professor of the Faith of Christ who is doubtfull about the grounds of his Faith and but weake in the comfort of i◠which was apparantly the condition of those to whom Iohn Writes this Epistle and in consideration whereof that very Clause we now speak of was added to the former Christ is the propitiation for the sinnes of the Elect or of some few particular Men must needs rather add to their doubtings then their Faith and augment their feares rather then their comforts yea and would take from rather then add to that ground of consolation which He had administred in the former Clause And He is the Propitiation for our sinnes For when I am in suspence and doubtfull in my spirit whether Christ died for me or be a propitiation for my sinnes or no how should it any wayes tend or conduce to my establishment for me to know or consider that Christ died for his Elect or for some particular Men both of Iewes and Gentiles and for some only Hath not such a Doctrine or consideration as this fuell in it to increase the burnings of my feares within me instead of water to quench or allay them Or can I be ever a whit the more strengthened to believe that Christ died for me by believing that He died for some Particular Men or must not my feares in this kinde I meane whether Christ died for me or no needs be the more provoked and enraged within me by considering that Christ died for some few Particular Men only Or doth such an assertion as this that Christ died for some Particular Men though never so substantially proved though never so effectually believed any wayes enable or dispose me to believe that I am one of those Particular Men for whom he died Nay rather must not a rumination or feeding upon such a Notion or conception as that falling in conjunction with the weaknesse and doubtfulnesse of my Faith together with the sence and conscience of my many corruptions and infirmities otherwise of necessity involve and perplex me with so much the more grievous and inextricable fears that I am none of those Particular Men none of those few for whom alone Christ died Therefore any of those restrained interpretations of the whole VVorld which we have opposed do most manifestly oppose the plaine scope and drift of the Holy Ghost which was as hath been proved the strengthening or incouragement of their Faith upon rich and excellent terms whereas the true interpretation of the words and that which we plead hath the fairest and fullest consistance with such an intent which can lightly be imagined For the consideration that Christ by his death became a propitiation or made a full attonement for the sinnes of all Men without exception as it tends to magnifie the unsearchable riches of the Grace of Christ on the one hand and so is proper to strengthen the hand of every Mans Faith so on the other hand it throws down every Mountaine and fills every Valley removes all obstructions takes away all impediments cleers all scruples and so prepares a plain and smooth way for every Man to come unto Christ by believing yea and cuts off all occasion◠of relapses or faintings in Faith afterwards How it comes to passe and how it may well stand with the justice of God that notwithstanding the Death of Christ for the sins of all Men yet all Men are not saved shall be taken into consideration in due Time and Place Concerning the distinction mentioned of Christs dying sufficiently for all §. 39. Men but not efficaciously or intentionally on Gods Part as it was first hammered out by workmen of no great credit with us for spirituall building the Schoolemen I meane so is it built upon a false foundation or supposition as viz. that intentions are attributable unto God upon the same terms See also Cap. 7. Sect. 5. And cap. 8. 33. in every respect wherein they are competible unto Men the contrary whereof hath been undeniably proved Cap. 3. Sect. 7 8. c. where likewise it was particularly argued and made good that God is and very properly may be said to intend whatsoever He vouchsafeth proper and sufficient meanes to effect especially with a command to improve or use them accordingly whether the thing be effected or no. So that to affirme and grant that Christ died sufficiently for all Men and yet deny that he died intentionally for all Men is to speak contradictions and to pull down with the left hand what a Man hath built up with his right Certainly he that levieth and imployeth a proportion of meanes sufficient and proper for the bringing of any thing to passe must needs in one sence or other in one degree or other be supposed to intend the bringing to passe of such a thing Nor is it any dishonour at all unto God nor in the least unworthy of him that he doth not alwayes attaine his ends or things intended by him no more then it is that sin should be committed in the World notwithstanding his opposing it by his Authority Law and Threatnings though in strictnesse and propriety of speech it is most true that God never failes of his intentions or ends if by intentions and ends we meane only such things which are absolutely and positively intended by him But in this sence the actuall salvation of Particular Men under any other consideration then as believers is none of his intentions So God loved the World that he gave his only begotten Sonne not simply or absolutely that the World i. e. every Man no nor yet that any Man should be saved or have everlasting life but that whosoever believeth should have it So that the absolute and positive intentions of God concerning the salvation of Men are no◠concerning the salvation simply of Men or of any
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
that Christ Died not equally for all and every Man because all and every Man have not the same â—eanes of Salvation granted unto them Yet in what sence it is at least very probable that all and every Man have the same means of Salvation vouchsafed unto them shall be taken into consideration in due place Thirdly whereas the same Author saith that it is one thing to die for §. 29. the Reprobaâ—â— in some sence and another I suppose he meanes to die for them with an intention and purpose to save them I verily believe that neither he nor â—ny of his perswasion in the present controversie are able to credit such a distinction unlesse captiously and altogether irrelatively to the businesse in hand understood either by the Scriptures or any solid Reason For I confesse I am yet to learne where in the Scriptures Christ is said to die for any for whose Salvation he Died not It is true Christ Died not so Precisely or Adequately for the Salvation of any Man as not to die for the obtaining of many other good things also for them which are not comprehended in Salvation formally taken and in this sence the distinction may be admitted in as much as upon this account it amounts to no more but this It is one thing to say that Christ Died for the Reprobate in some sence i. e. for the obtaining of lesser mercies for them and another to say that He died for their Salvation I confesse that these two Assertions are not formally and every wayes the same as lesser things and greater things compared only between themselves are not the same But such a sence as this no wayes accommodates the Authors Discourse Therefore His meaning to make him speake like a Man must be that to say that Christ Died for the obtaining of some good things for Reprobates may according to Scripture Principles and Grounds stand and be justified but to say that He Died for the Salvation of such Men cannot by these Principles and Grounds be evinced But in this sence the said distinction hath not yet been nor I believe ever will be in the latter member of it made Orthodox or sound upon such termes The said Author in Processe of the same Discourse to save his Bottle of §. 30. Hay or Stubble from being burnt in the fire of the Scripture in hand advanceth another distinction every whit as helplesse that way as the former We confesse saith he speaking of the false Teachers in the Text before us who bring swift destruction upon themselves that they were bought by the Blood of Christ because all these were fruits of Christs Death whereof they were made partakers But a few lines after he retracts upon the matter the substance of this his confession by mincing it thus To these Men their sinnes were remitted IN A SORT in this World and IN A SORT they were boâ—ght with the Blood of Christ but INCHOATELY only and as they tasted the Word of Life a Mr. I. Ball Covenant of Grace p. 240. Such shifting intricate and winding expressions as these falling from the Pens of Grave and Learned Men are the constant symptomes of a judgement distempered with some error labouring and toyling in the service of it But 1. who ever heard of sinnes remitted in a sort or who is able to notion such an expression what is that remission which is in a sort If by Remission of sins in a sort he meanes Remission of sins to a degree or with some imperfection this contradicts the generally received opinion of Protestant Divines who admit no degrees no magis and minus in Justification still assigning this for one difference between Justification sanctification If by Remission in a sort he meanes a conditionall Remission which seems to be his meaning by an expression used a few lines before I know no other sence can be made of the expression but only this or of this import viz. that God forgiveth some Men their sins upon such terms as to reserve a liberty unto himself of Reversing or Recalling that grant in case of such or such an unworthinesse in them afterwards This I judge to be most Orthodox and true though not in relation to some Men only but with Reference unto all without exception to whom God at any time granteth Remission of sins in this World of which more before the close of this Chapter yet this sence I presume no wayes Befriends the Authors judgement in the controversie depending so that the truth is I know not what sence to make of his Remission of sins upon condition and in a sort Secondly every whit as mysterious and uncoutâ— to me as the former is §. 31. that expression also of these Men being bought with the Blood of Christ in a sort I wish that either some of the publishers of the Discourse or some other Friend either of the Person or Cause or both would explaine it For as for his own explication so intended I suppose in the words following but inchoately only and as they tasted the Word of Life it is to me rather a further Obscuration then Explication Were they bought with the Blood of Christ inchoately only and not perfectly How then can this Author say in the passage next following that by promise he God assured them of Salvation if they did believe and again that if they had unfeignedly believed in him without question they should have been saved Would their believing have altered the Intentions of God concerning them in the Death of Christ or cause them to have been bought by the Blood of Christ though they were not bought before Or did God assure them of such a Salvation which never was nor ever so much as intended to be purchased or procured for them Doubtlesse if so be they should without question have been saved in case they had unfeignedly believed they were bought as perfectly and compleatly with the Blood of Christ as any the Elect themselves their unbelief notwithstanding because their Believing could not have procured or Brought any other Salvation to them but only that which was fully and compleatly purchased and bought for them with the Blood of Christ without any dependance at all upon their Faith Therefore unlesse we suppose that Salvation was compleatly purchased for them by Christ in His Death we cannot say or suppose with truth that in case they had believed they should without question have been saved a See more of this cap. 7. Sect. 2. 3. c. That which is behind and as they tasted of the Word of Life is yet more inaccessible §. 32. to my understanding then any thing that went before For how in what sence or with what congruity to a rationall apprehension can Men be said to have been bought with the Blood of Christ as they tasted of the Word of Life Surely the meaning is not that when or whilest they tasted of the Word of Life they were so bought
afterwards uncapable of having part in the Kingdome of Christ without conversion or Repentance give a loud Testimony that there is no impossibility for true Saints or true Believers to be deceived and that to the highest and most dangerous pitch of all If it be here said yea but the Scripture in hand is to be understood §. 10. of a finall deceiving or of a being deceived unto destruction and thus it is there supposed that the Elect cannot possibly be deceived I Answer 1. This is to presume not to argue or believe For there is not the least ground or so much as the smallest sand in either the words or context where on to build such an interpretation as this 2. The abettors of this interpretation are wont to prove from the words not only an impossibility that the Saints should finally be deceived but also that they should be deceived totally i. e. so as to be at any time wholy destitute or bereft of that Faith which is justifying and saving 3. And lastly the same men suppose that if the Saints may fall away totally at any time they may fall away finally also If it be said that they cannot fall away totally I answer if so then one of these three things must needs follow either 1. That true saving and justifying Faith may stand not only with Heresie and this in fundamentall Articles of Christian Religion but even with an expresse abnegation and abjuration of Christ himself with his Religion or else 2. That their Opinion is false who affirme that true Believers may possibly fall both into such Heresie and such abnegation or 3. And lastly that they who do fall both into the one or the other are not seduced or deceived This last is manifestly false the second is the sence and confession of our adversaries themselves viz. that true Believers may fall into such Heresie and abnegation For the first if saving Faith may stand with such Heresie and abnegation of Christ as is there spoken of how will that of Christ Himself stand whosoever shall deny me before men him will I also deny before my Father which is in Heaven a Mat. 10. 32 To reply here and say that it is to be understood of a finall deniall will not at all salve the soare For there is the same consideration of a deniall of Christ as to the ejecting of a Man out of his favour whether it be finall and in the end of a Mans dayes or whether it be in the middle of them Nor hath Christ any whit more reason to be offended with him that denieth him at one time then with him who denieth him at an other if there be nothing but meerly time to make the difference It is true he that denieth Christ in the middle of his dayes and so casteth himself out of His favour may possibly recover His favour again by Repentance and a renewed confession of him before men which he that denieth Him at the instant of death cannot But as for the Nature and demerit of the sin and consequently in order to the just judgement of Christ upon it it is the same in both cases But 3. Further to demonstrate the nullity of the aforesaid deduction from the §. 11 place in hand it is to be known and considered that this Phrase or Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible doth not alwayes if at any time import the impossiblity of a thing but only the difficulty of a thing on the one hand and the exquisite diligence and endeavours of those on the other hand in respect of such difficulty who attempt it Thus the Evangelist Luke speaking of Paul saith that he hasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IF IT WERE POSSIBLE for him to be at Jerusalem the day of Pentecost b Acts 20. 16 The light of the Sun at Noon day is not more cleare then that if it be possible doth not here signifie or imply an impossibility For then the meaning must be that Paul made all the haste he could to doe that which was impossible for him to doe To say that Paul might be ignorant whether his being at Jerusalem by Pentecost was possible or no and that he only resolved to make triall of the truth herein to the uttermost is to asperse this great Apostle with a ridiculous imputation of ignorance yea of such ignorance which is not lightly incident to Men of the shallowest capacities For who almost can be so ignorant as not to know whether it be a thing simply impossible to make such or such a port by such or such a time or no It is true wise men may be ignorant whither they shall with their best diligence and dispatch be able to make it within the time they desire and thus far I can grant that Paul might be ignorant But that he should be ignorant of so broad and vast a difference as lieth between a possibility and impossibility of the thing I mâ—st borrow some other Mans fancy to conceive However let the Apostle suffer the disparagement of such an ignorance as this yet neither will this evince an impossibility of his being at Jerusalem by Pentecost to be here implied by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible but only some doubtfulnesse or difficulty in the thing together with his utmost endeavour to compasse it notwithstanding In the like sence the same clause is used Rom. 12. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible as much as in you lieth have peace with all Men If we shall suppose that if it be possible here supposeth an impossibility the sence of the sentence must rise thus As much as in you lieth doe that which you cannot doe or which is unpossible for you to doe which is a sound that Pauls trumpet was never like to make Excepting the parallel place in Marke The Phrase is but twice more to my present remembrance used in the New Testament viz. Mat. 26. 39. and Gal. 4. 15. in neither of which places can it reasonably be supposed to import an impossibility But §. 12. 4. Touching the place in hand that here it only imports a difficulty as hath been said of deceiving the Elect i. e. Believers together with the most raised and vehement intentions or desires in the false Prophets to effect it notwithstanding appeares yet more plainly from the Evangelist Mark who records the same passage thus For false Christs and false Prophets shall arise and shall shew signes and wonders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO SEDVCE if it were possible the very Elect a Mar. 13. 22 i. e. with an intent raised out of great and strong desires to draw off Believers themselves from adhering unto the true Christ and Messiah borne of the Virgin and to follow and imbrace them in his stead Yea it is no wayes like but that they had a far greater desire to practise their seducing Arts upon these and to draw these after
neither can sin made use of in both Propositions First by sinneth not may be meant committeth no act of sin sinneth not at all In this sence of the Phrase the Minor is absolutely untrue For he that is borne of God certainely sinneth in a sence i. e. committeth acts yea many acts of sin In many things saith James we offend all b James 3. 2. meaning even the holiest and most regenerate of all Secondly by sinneth not may be meant say some doth not perpetrate or commit sin with delight But this sence I am confident cannot be justified either from the Scripture nor yet upon any competent ground of â—eason Not to sin doth no where in Scripture signifie not to sin with delight I acknowledge that Words and Phrases are sometimes in Scripture used emphatically in which cases over and besides their Proper significations they consignifie some Peculiarity of manner or some speciall circumstance relating to the thing or action expressed But what they signifie in this kinde I mean over and besides their strict and Proper significations is not arbitrary or left for Men to make what they please but is to be estimated by the scope of the place and Nature of the matter in hand I easily grant that the words under debate sinneth not or doth not commit sin are emphaticall in the Scripture before us But that the emphasis lieth in any such modification which should give them this sence sinneth not with delight hath no good accord with reason or with truth For there are many borne of God who do Commit sin with delight yea the delight or pleasure which they take in many sins committed by them is the chiefe if not the only reason why they commit them Yea it is a question whether any man commits any sin whatsoever without delight in one kinde or other Thirdly by sinneth not is meant say others sinneth not deliberately §. 26. or without inward reluctation in the act of sinning But neither hath this sence any better bottome then conjecture and this obnoxious enough to him that will chew and not swallow For 1. What necessity is there that when John saith he that is borne of God doth not commit sin he should mean committeth it not with deliberation or premeditation or without reluctance why may not his meaning as well be doth not commit sin unto Death or customarily as other Men doe or the like 2. Certaine it is that he that is borne of God doth at least sometimes commit Sin with deliberation yea and in the Apostles expression makes provision for the flesh a Rom. 13. 14 i. e. Plots and Projects Means and Opportunities for the committing of it and digests it as it were into method before hand that he may commit it the more artificially as well as wicked men witnesse David in the matter of Bathsheba and Uriah b 2 Sam. 11. witnesse the two Patriarches Simeon and Levi in the matter of the Sichemites c Gen. 34. besides examples in this kinde which every day almost brings forth 3. Neither is it true that every one that is borne of God Sinneth alwayes when he doth Sin with inward reluctancy Doubtlesse David was not divided in himself suffered no inward conflict about the committing of those sins lately intimated considering that according to the generall opinion of our best Protestant Expositors and Divines he remained for about the space of an whole yeere after the committing of these sins without any sence of or remorse for them And if the Lord had not sent his Prophet Nathan unto him to awaken him who knows but that he might have slept in his guilt even unto Death Besides as concerning sins quotidiani incursus or sins of infirmity as they are commonly called which are incident to those that are borne of God as well as unto others the case is yet more evident viz. that these at least many of them are committed by them without any such inward reluctancy as the Exposition now opposed suggesteth and particularly those of which they have no knowledge or sence when they commit them 4. And lastly to this suppose it were granted that Men borne of God doe not Sin but with inward reluctancy yet that this is not the sence wherein the Apostle ascribes a non-Sinning unto them is evident from hence viz. because certaine it is that the non-Sinning here intended by him to be ascribed unto them is such which is appropriate to them and not communicable to wicked or unregenerate Men. But that Men unregenerate sin and that frequently with inward reluctancy is the frequent acknowledgement of these Men themselves and besides is of easie Deduction and Observation from Romans 1. 32. Romans 2. 1. 5. c. Nor is it nor can it reasonably be denied by our Adversaries themselves 4. When the Apostle saith that he that is borne of God doth not commit §. 27. Sin some understand it of committing Sin unto death or with finall impenitency This Exposition indeed if it could be made to stand upright would beare the weight of the controversie depending alone But it argues much weaknesse for a Man in an Exposition of Scripture to determine for his own sence in a controversie or question without giving a very substantiall reason of such his Exposition Now I can meet with no reason at all from the Assertors of this Exposition for the confirmation of it But reasons against it there are these three at hand and many more in comeing 1. The Grammar or Letter of the Phrase breatheth not the least aire of such a sence 2. The Phrase of committing Sin is no where in Scripture found in such a sence I meane to sin with finall impenitency or unto death The Authors of the Exposition have not yet shewed it nor I believe ever will 3. Nor doth the Context or Scope of the place any wayes invite much lesse inforce such an Exposition The intent and drift of the Apostle from ver 3. even to the end of the Chapter as he that doth but run the Context over may read is not to shew or argue whether the Sons of God may possibly in time so degenerate as to live sinfully and die impenitently but to evince this that those who claime the great Honour and Priviledge of being the children of God cannot justifie or make good this claime neither unto others nor to themselves but by an holy and Christian life and conversation Now it is one thing to argue or prove who are the Sons of God at present another whether they who are such at present must of necessity alwayes so continue The former is the Apostles Theme in the Context the latter he is wholly silent unto So then if by not Sinning the Argument which we have now upon answer understands the non-committing of any of these foure kinds of sin or a non-Sinning upon any of the terms explained the minor proposition is denied which saith that whosoever is borne of God
observing the difference between Sin reigning and not reigning of the former speaketh thus Sin reigning is all or every Sin in Men unregenerate or in Men regenerate an error contrary to the Articles of Faith or against conscience excluding out of the heart actuall belief of remission of sins and making the sinner liable to eternall Death unlesse he should be forgiven In one word Sin reigning is to obey the lusts of the flesh Even those that are regenerate sometimes fall into this sin as David Peter and this the Apostles exhortation witnesseth b Regnans est omne peccatum in non renatis aut in renatis error contrà articulos fidei aut conscientiam excludens ex corde actualem fiduciam remissionis peccatorum obnoxium faciens peccantem exitio aeterno nisi fiat remissio uno verbo est obedire cupiditatibus carnis Renati etiam aliquando incidunt in tale peccatum ut David Petrus quod testatur hortatio Apostoli c. Par. ad Rom. 6. ver 13. Hi enim etiam mortaliter contrà dictamen conscientiae aliquando ruentes ut Aaron David Petrus c. ibid. in Dub. 7. And afterwards speaking of Regenerate Men and true Believers he grants that they may mortally and against the dictate of their consciences rush into Sin as Aaron David Peter did and saith moreover that when they thus sin they lay waste their Consciences disturb the Holy Ghost lose the joy of their heart and incur the wrath of God Doubtlesse these are not the symptomes or effects of sins of infirmity though the Author is pleased to say that which I think pleaseth few Men to believe that the sins of Aaron David Peter were not committed by them ex contemptu Dei out of any contempt of God but out of a preoccupation with or through the infirmity of the flesh Concerning the Sin of David certaine I am that the Prophet Nathan by the Word of the Lord chargeth it upon his despising or contempt of the Commandement of the Lord 2 Sam. 12. 9. Ursine is yet more cordiall and through in the point The most sad falls saith he of holy Men as of Aaron making the golden Calf for which God being angry was minded to slay him and of David committing Adultery and Murther to whom Nathan said Thou art a Man of Death doe plainely shew that even Regenerate Men may rush or fall headlong into reigning sin a Quòd etiam renati possunt ruere in peccatum regnans satis ostendunt lapsus tristissimi etiam Sanctorum hominum ut Aaronis vitulum aureum facientis quem Deus iratus propterea voluit perdere Et Davidis committentis adulterium homicidium cui Nathan dixit Tu es vir mortis Ursinus vol. 1. pag. 207. And those of the Contra-Remonstrancie in the Conference at the Hague held Anno 1613. confesse and teach that true Believers may fall so far that the Church according to the Commandement of Christ shall be obliged to pronounce that she cannot tolerate them in her externall Communion and that they shall have no part in the Kingdome of Christ except they repent b Deinde respondemus ad miâ—orem fieri posse ut verè fideles eò prolabantur ut Ecclesia ex mandato Christi cogatur pronunciare se eos in externâ communione tolerare non posse neque eos partem in regno Christi habituros nisi resipiscant Coll. Hag. p. 399. Therefore certainly their sence was that true Believers may sin above the rate of those who Sin out of infirmity in as much as there is no Commandement of Christ that any Church of his should eject such persons out of their externall Communion who Sin out of infirmity onely So that by the confession of our Adversaries themselves even true Believers may perpetrate such Sins which are of a deeper demerit then to be numbred amongst Sins of infirmity yea such Sins for which the Church of Christ according to the Commandement of Christ stands bound to judge them for ever excluded from the Kingdome of God without Repentance From whence it undeniably followes that they may commit such Sins whereby their Faith in Christ will be totally wreck'd and lost because there is no condemnation or exclusion from the Kingdome of God unto those that are by Faith in Christ Jesus whether they repent or not And therefore they that stand in need of Repentance to give them a right and title to the Kingdome of God are no Sons of God by Faith for were they Sons they would be heires also c Rom. 8. 17. and consequently have the clearest right and title to the inheritance that is So that to pretend that however the Saints may fall into great and grievous Sins yet they shall certainly be renewed againe by Repentance before they die though this be an Assertion without any bottome of Reason or Truth yet doth it no wayes oppose but suppose rather a Possibility of the totall defection of Faith in true Believers Some to maintaine this Position that all the Sins of true Believers are §. 24. Sins of infirmity lay hold on this Shield Such Men as these they say never Sin with their whole wills or with full consent Therefore when they Sin they never Sin but through infirmity That they never Sin with full consent they conceive they prove sufficiently from that of the Apostle For the good that I would I doe not but the evill which I would not that I doe Now if I doe that I would not it is no more I that doe it but Sin that dwelleth in me d Rom. 7. 19 20. I answer 1. That the Saints oft Sin with their whole wills or full consents is undeniably proved by this consideration viz. because otherwise there should be not only a plurality or diversity but even a contrariety of wills in the same person at one and the same instant of time viz. when the supposed act of Sin is produced Now it is an impossibility of the first evidence that there should be a plurality of acts and these contrary the one unto the other in one and the same subject or agent at one and the same instant of time It is true between the first moving of the flesh in a Man towards the committing of the Sin and the compleating of this Sin by an actuall and externall patration of it there may be successively in him not onely a plurality but even a contrariety of volitions or motions of the will according to what the Scripture speaketh concerning the flesh lusting against the spirit and the spirit against the flesh but when the flesh having prevailed in the combate bringeth forth her desire into act the spirit ceaseth from his act of lusting otherwise it will follow that the flesh is greater and stronger in her lustings then the Spirit of God in his and that when the flesh lusteth after the perpetration of such or such a Sin the spirit as to the hindering of it
you were children you were accepted with Him ye shall not enter c. Calvins words in English are these And the conversion whereof He speaks imports that His Disciples had at this time too much accustomed themselves to the common course and manners of men in the world and therefore that they might aspire to the mark at which they aimed I suppose He meaneth greatness in the Kingdom of Heaven they must turn back in their course c Atque huc spectat conversio cujus meminit quòd scilicet ad communes hominum mores jam nimis assuevissent Discipuli ideó que ut ad scopum adspirent cursum illis retroflectendum esse And unless we shall suppose that children to whom our Saviour saith that His Disciples must be like or else never enter into the Kingdom of Heaven are in an estate of grace favor with God we shall make Him to say in effect that unless they be like unto those who are in an estate of condemnation they cannot be saved For as Musculus upon the place well observes our Saviour doth not say unto them Except ye be converted and become as this childe but indefinitely and become as children or little ones lest they should conceive that there was something singular in this childe more then in others which they were to imitate d Non dicit sicut puer iste sed sicut parvuli ne putarent isti puero singulare quid ab aliis pueris inesse quod imitandum esset Nor doth any thing that hath been said upon this last account suppose children to be begotten or born without Original Sin onely that indeed hath been said which supposeth that that sin which is in children is taken away by the Death of Christ so that they are generally whilest children in the favor of God through Christ notwithstanding that sin which is in them Neither is this any thing more then what Musculus Himself upon the place clearly avoucheth in respect of all Children without exception that have been Baptized a Quòd veró per baptismum dicit tolli peccatum originis verum est ità tamen ut concupiscentia illa prava non ideó extinguatur sed opus sit ut crucifigatur per omnem vitam Ita tollitur peccatum per gratiam Christi ut non condemnet ampliùs juxta illud Nihil est condemnationis illis qui sunt in Christo Iesu Vt autem nullum sit peccatum in carne nostrâ non sequitur But this onely by the way Nor doth that of the Apostle any ways oppose either the possiblity or §. 30. conveniency of a second Regeneration For though you have ten thousand Instructors in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel b 1 Cor. 4 15. Because He speaketh here not of what they were uncapable of having afterwards but of what their state and condition was at present by His means and Ministry That which He remindeth the Corinthians of in the Metaphorical Notion of His being a Father unto them and the onely Father they had is nothing else but that He was the onely Person that had layd the Corner-stone or first foundations of that spiritual building which was now amongst them He was the onely Person that had by the Preaching of the Gospel formed them into a Church of Christ and that all those Teachers that came amongst them afterwards however magnified by them above Him yet were they but as Tutors or Schoolmasters unto them in comparison of Him building upon His foundations and consequently could not in Reason be so truly and naturally affected towards them as He as it is no ways probable but that the love and care of a Father towards His Children should be greater and more genuine then of a School-master This is agreeable to what He elsewhere writeth to the same Persons I have planted Apollos watered c 1 Cor. 3. 6. c. and a little after According to the Grace of God given to me as a skilful Master-builder I have layd the Foundation and another buildeth thereon d Vers 10. c. And elsewhere not boasting of things without our measure that is of other mens labors and presently after to preach the Gospel in the regions beyond you and not to boast of another mans line of things made ready to our hand e 2 Cor. 10. 15 16. In these expressions of his not boasting of things without His measure of other mens labors of things prepared to His Hand c. He obliquely taxeth the ambitious vanity of those vain glorious Teachers whom these Corinthians so much applauded with an undervaluing of Him in assuming unto themselves the Honor and Repute of all that knowledg of Christ and those other worthy things of the Gospel that were found in them as if they had been the Authors and prime or sole Instruments of God in the raising and working of them whereas this was His line and measure and that which of right and according to truth appertained to Him But His being a Father unto them in this sence neither implies but that there might be many particular Persons amongst them begotten to the Faith through the Gospel by other Ministers and Teachers besides Him nor but that in case any of those who had been begotten by Him should apostatize from the Faith they might be again recovered and so be again begotten by others The substance of this Interpretation is delivered by Calvin Himself upon the place If any objecteth saith He how can Paul deny those to be Fathers who succeeded Him when as there are new Children begotten unto God dayly in the Church The Answer is easie viz. that here He speaketh of the first beginnings of a Church For though never so many should have been begotten by the Ministry of other Men yet this honour remained intâ—re unto Paul that he was the first founder of the Corinthian Church a Si quis objiciat quùm gignantur quotidie novi Dâ—o filij in Ecclesiâ cur Patres esse negat Paulus qui sibi successorant Facilis est solutio nempe quòd hîc dâ— primordio Ecclesiae loquatur Vt enim plaerique aliorum Ministerio geniti fuissent manâ—bat tamen uni Paulo hic honor illibatus quod Ecclesiam Corinthiacam fundâsset So that evident it is that there is nothing at all in the place alledged against a Reiteration of Regeneration Nor is that which I have sometimes heard alledged in opposition to the §. 31. Doctrine maintained in the Digression yet in hand any whit more considerable as viz. that it teacheth or supposeth a blotting and a blurring a putting in and a putting out of Names in Gods Book of Life which some it seems conceive to be unseemly and some wayes disparaging the said Book But 1. The Scripture it self frequently speakes of that which the Objectors call a blotting in the said Book of God and
Cap. 12 Sect. 29. are wont to term things unpossible or such which cannot be Lest any man should be jealous either of the sufficiency of the Author from §. 6. whom we have taken the survey of the Judgment of Antiquity in the Question in hand to make a true and perfect account of such a business or of his sincerity in giving it in let Antiquity her self speak and plead her own cause with her own lips And first we shall give you a brief taste of the sence of some of the best Authors who lived and wrote before Pelagius was heard a Sed quoniam omnes ejusdeÌ„ sunt naturae et poteÌ„tes retinere operari bonum potentes rursum amittere id non facere justè apud homines sensatos quaentò magis apud Deum alij quidem laudantur dignum percipiunt testimonium Electionis bonae Perseverantis alij verò accusantur dignum percipiunt damnum eò quod justum bonum reprobaverunt Iren. adversus Haeres lib. 4. cap. 74. circà initium of in the world and then of such who lived with him and after him But because saith Ireneus who lived about the 172 year after Christ all men are of the same nature or kind having power as well to hold or keep as to work or do that which is good and power again TO LOSE IT and NOT TO DO IT some are justly even with understanding men how much more with God commended and receive a worthy Testimony of a good Election or choyce and of a continuance therein others again are accused or condemned and receive a just retribution in damage because they REIECTED or put away from them that which is just and good a This Author clearly supposeth that all men have power by nature he means as is easily collected from other places in his writings by nature as it is generally recruited or relieved and strengthened by the Grace of God in Christ both to retain and work that which is good perseveringly and again to throw it off and recede from it yea so as finally to perish in such their declinings Tertullian who wrote about the year 195. declareth his judgment in the point to this effect What ever it be that my mean abilities have attempted in reference to an entering upon and holding out in a course of Repentance doth indeed concern all those that have addicted themselves unto the Lord as persons who all seek after safety or Salvation by pleasing God but it concerns those more neerly who are yet Novices and beginning very diligently to water their ears with the Words of God like young Whelps whose sight is not yet perfectly come to them move up and down at uncertainty and profess or learn indeed to renounce their old ways and take up repentance but neglect to inclose it a Quicquid ergo mediocritas nostra ad penitentiam semel capessendam perpetuò continendam suggerere onata est omnes quidem deditos Domino spectat ut omnis omnes salutis in promerendo Deo petitores sed praecipuè novitiis istis imminet qui cum maximè incipâ—un divinis sermonibus aures rigare quique catuli infantiae ad huc recentis nec perfectis luminibus incerta reptant et dicunt discunt pristinis quidem renunciare poenitentiam assumunt sed includere cam negligunt Tertul. De Poen cap. 6. i. e. to guard or fence it with such resolution and care that it may not be laid waste by the return and breaking in of the lusts of their former ignorance upon them Not long after thus Some are of opinion as if God must of necessity give that which he hath promised even to those that are unworthy and thus make his bounty a servitude or bondage unto him But if he gratifieth us with or by the symbol of death meaning if he confers upon us forgiveness of sins in or upon our being Baptized wherein wâ— typically dye with Christ out of necessity he doth it against his Will And who will suffer that to continue or remain firm which he giveth unwillingly For DO NOT MANY afterward FALL AVVAY Is NOT THIS GIFT TAKEN AVVAY FROM MANY b Quidam autem sic opinantur quasi Deus necesse habeat praestaere etiam indignis quod spospondit liberalitatem ejus faciunt servitutem Quod si necessitate nobis symbolum mortis indulget ergo in vitus facit Quis enim permittit permansurum id quod tribuerit invitus Non enim multi posteà excidunt Nonne à multis donum illud aufertur c. Ibid. He clearly speaks of the Gift of Justification or remission of sins which the ancient Fathers more generally held and taught was conferred in Baptism at least where there was any meetness in the person baptized But whether this be Orthodox or no evident it is from the words recited that Tertullians judgment was that many may yea and do fall away and suffer the deprivation and loss of the Grace of Justification according to what we reasoned at large Chap. 8. Sect. 54 55 c. and consequently of Regeneration also Gregory Nazianzen famous in the Christian Church about the year 375 §. 7. expresseth the received Doctrine in His times concerning the subject in debate in such Passages as these Take heed thou keepest thy cleanness lest otherwise thou beest sick again of thy flux of blood and shalt not be able to take hold on Christ so as to steal or secretly obtain a cure from Him A little after Take heed lest by committing sin thou liest again in thy bed I mean in the evil and pestilential ease or quiet of a body broken and dissolved with pleasures But go thy ways as thou art and remember this saying Behold thou art made whole now sin no more lest a worse thing befall thee in case thou shalt be found wicked after such a benefit received Thou hast heard this Great voyce Lazarus come forth whilest yet thou layst in the grave for what is more vocal or audible then the Word and art come forth after thou hadst been dead not four days onely but many more returning unto life with Him that lay three days in the grave and having thy grave-clothes or death-bands loosed Take heed last thou dyest again and be gathered unto those who dwell in the graves and beest the second time bound with the cords of thy sins For it is uncertain whether thou shalt be raised up again unto life or no. And yet again some few Passages interjected Onely be careful and look to this that having with the purity of thy heart and ways kindled a fire of envy in the Devils brest against thee thou makest not thy self miserable again by sinning c Fac purgationem serves ne alioqui sanguinis defluvio rursùs labores Christumque jam surripiendae salutis causâ prehendere nequeas Cave ne amisso peccato rursus in grabbato jaceas hoc est in
meerly accidental to the Law and to the Judg and so to their intentions respectively that such or such a person becomes a Malefactor and consequently that he suffers death But the suffering punishment or death are the natural and proper fruits of the violation of the Law justly inflicting them in whomsoever it be found And if the matters of Fact deserve punishment or death it would argue a defect in the Law and in the Judg if they should not according to their different capacities give sentence accordingly We have as I remember elsewhere shewed that neither God nor any Decree or Law of his are any cause intentionally or directly of any mans either sin or punishment but occasionally or accidentally only and that so that whosoever sinneth or comes to be punished for sin might have avoided both any Purpose Law or Decree of God notwithstanding And to this purpose pertinent is the Observation made by Musculus upon our Saviours expression Mat. 22. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. the Kingdom of Heaven is made like or become like not is like unto a certain King c. For saith he the Kingdom of Heaven is not such a thing that all the particulars here in this Parable reported of it should belong to the nature of it but several of them are accidental to it through the wickedness of men Otherwise this Kingdom doth not of it self or in its proper nature tend to the destruction of any man a Observaâ—duÌ„ est quà m notanter siâ— dictuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similâ— factum est Non enim in seipso tale quid est regnum coelorum vt quae hîc de illo coÌ„memorantur ad illius pertineant naturaÌ„ sed accidunt illi improbitate mortalium Alioqui non facit naturâ suâ ad cujusdaÌ„ Pâ—rditionâ— c. Proinde rectè non dicit Simile est regnum coelorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed simile factum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fifthly and lastly The pregnant Result of the premised Particulars is this That the marriage Feast in the Parable was provided by the King and the Oxen and Fatlings here spoken of killed not only for those who upon their invitation were perswaded to come and partake of them but as well and with equal if not with more especial intentions on the Kings part for those also who never came to taste of them and consequently that the Death of Christ signified by the Oxen and Fatlings slain and the blessedness accruing unto the children of men hereby signified by the Feast it self were equally meant and intended by God for those who perish and for those who are saved and consequently for all men without exception of any And indeed this purport of the Parable lieth so large and full in the carriage of it that Calvin himself could not but subscribe unto it as he that shall please to peruse his Commentaries upon Mat. 22. 2. and withall acknowledg what is evident must needs confess Amongst several other passages facing this way having specified some points of difference between Matthew and Luke in recording the Parable he saith That yet in the sum and substance of the matter they very well agree viz. that whereas God vouchsafed this peculiar Honor to the Jews to provide and FVRNISH A TABLE OF ENTERTAINMENT FOR THEM they rejected this Honor prâ—ffered to them And saith moreover That Whereas many Expositors refer the Marriage of the Kings Son in the Parable to this Point That Christ is the end of the Law and that God had NO OTHER INTENT IN HIS COVENANT with this people then to set him as a King or Ruler over them and by the sacred band of a spiritual Marriage to joyn a Church unto him I freely accord with them herein b In summâ quideÌ„ optimè conveniunt quòd cum Deus Judaeos peculiari honore dignatus fuerit quasi mensam hospitalem illis instruens illi oblatum sibi honoreÌ„ contempserint Quòd nuptias filii Regii hûc refereunt multi Interpretes quia Christus finis est Legis neque aliò spectavit Deus in suo foedere quà m ut eum populo suo praeficeret sacroque spiritualis conjugii vinculo EcclesiaÌ„ ei conjungeret libenter amplector Afterwards upon vers 9. of the same Chapter But saith he if God then spared not the natural Branches the same Vengeance hangeth over us at this day unless we answer when he calleth Yet shall not the Supper PROVIDED or prepared FOR US be lost but God will furnish himself with other guests a Quod si tunc non pepercit naturalibus ramis eadem nobis bodie impendit ultio nisi vocanti respondeamus Nec vero peribit coena quâ— nobis parata erat sed alios sibi convivas Deus accerset Calvin Harm p. 188. In these passages this Great supposed Enemy to the Universality of Redemption by Christ clearly supposeth or affirmeth rather the same to be a truth For he expresly affirmeth that God provided a Table of Entertainment for those who rejected it and never came unto it and supposeth that the Supper provided by God for us may through our neglect of our invitation hereunto be withheld from us and that others may be admitted unto it in our stead If the Death of Christ and Salvation by him were provided and prepared by God as well for those who reject them as for those who imbrace them doubtless they were intended for all men without exception Which truth as was lately observed is so necessary for the due managing of the Scriptures and many other the most important affairs in Christian Religion that the Professed Enemies thereof are ever and anon constrained and forced to make use of it both in opening the Scriptures as likewise in their other Theological Discussions and Debates and so consequently to give testimony unto it And the very truth is that it is one of the main Pillars that supports and bears up the weighty Fabrick of that Divinity and Religion which the Scriptures hold forth unto the World Another piece of Scripture rising up in assertion of the same Doctrine is §. 2. that which speaks in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. word for word For there hath appeared the Grace of God which is saving unto all men b Tit. 2. 11. or being saving unto all men that is which is of a saving nature property or tendency unto all men The Syriac Translation reads Servatrix omnium the savioress of all men Our last English Translators rendering the place thus For the Grace of God which bringeth Salvation hath appeared unto all men shew themselves more indulgent to their own sence and opinion then will well stand with the ingenuity and faithfulness required in Translators an infirmity too too apparant in them at several other turns though the truth is that this Translation of the words damnifies their Opinion one way as much or more then it
hope that he MAY BE one of Gods Elect at present hath ground yea the same ground to hope that he Is such an one at present Now if such an unregenerate man as hath been oft mentioned hath a sufficient ground of hope that he is at present one of Gods Elect then have the generality of wicked and unregenerate men respectively a sufficient ground of hope that they are all and every person of them the Elect of God For if any one of this sort of persons hath a sufficient ground of hope in this kind then have they all and every one the same for no ground of difference between them in this case is imaginable But how ill it accords with sundry the grounds and principles of our Adversaries to affirm That all the world which as John saith lieth in wickedness should have sufficient ground of hope that they are the Elect of God I leave to themselves to consider Therefore certainly no unregenerate person such especially as we lately described hath any sufficient ground of hope that he is at present one of the Elect of God and consequently the Doctrine we oppose for denying that Christ dyed for all men without exception leaveth no place or ground of any such hope unto unregenerate persons which is likely to engage or provoke them unto any Gospel enquiry or addressment of themselves to the means of beleeving no nor yet which leaves them in any capacity of being wrought or perswaded hereunto by any other motives or inducements whatsoever 5. And lastly In case unregenerate men should by the leave and sufferance of the said Doctrine be under any such hope as it asserts unto them I mean that they may be the Elect of God in that sence of the word Elect which the Patrons of this Doctrine commonly put upon it yet would not this hope be apt or likely to animate or encourage them to such applications of themselves as those specified no nor yet suffer them to be much affected with or wrought upon in this kind by any other motives or means of excitement whatsoever The Reason hereof hath been formerly given where we shewed and proved that such an hope which hath certainty of success or attainment absolutely and unconditionally insured unto it is not of that kind of hope which is likely to engage much unto action a Cap. 10. Sec. 15. Cap. 13. Sect. 7. I here add and have added That the very genius or import of it is rather to render the Subject of it uningageable unto action by other motives And thus we clearly see by a through examination and debate of the whole business that the Doctrine of our present contest and which denyeth that Christ dyed for all men leaveth no ground of hope for any person whatsoever in his natural condition that he either is or may be one of those who are in any possibility of being saved by Christ and consequently must needs be a Doctrine Anti-evangelical in the highest This for the opening and asserting of the Philanthropy of God avouched in the Scriptures When the Apostle writeth thus to the Hebrews For if we sin willingly after §. 9. we have received the knowledg of the Truth there remaineth NO MORE SACRIFICE for sins b Heb. 10. 26. he clearly supposeth that they for whose sins there was an expiatory Sacrifice offered by Christ may by Apostacy and a rejection of the grace of this Sacrifice reduce themselves to such a condition wherein they shall be uncapable of any attonement for sin by any Sacrifice whatsoever For this clause there remaineth NO MORE Sacrifice for sin evidently implieth 1. That before the horrid sin of Apostacy here spoken of the persons that fall into it have or had a Sacrifice for their sins viz. for the expiation and attonement of them which can be no other but the Sacrifice of the Death of Christ. In saying there remaineth no more or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not still or not further a Sacrifice for sins he must of necessity suppose that till that sad alteration in their spiritual estate here described by their sinning wilfully after c. should befall them they were partakers of a Sacrifice for the expiation of their sins which as hath been said must needs be the Death of Christ otherwise they should have been in no worse case as to matter of receiving benefit by the Death or Sacrifice of Christ after their Apostacy then before 2. That upon and after this alteration they are either absolutely and altogether excluded from a re-admission into their former grace whereby they were partakers of the Sacrifice of Christ or at least that they stand upon terms of extream difficulty ever to obtain such a re-admission So that this passage of Scripture befriendeth both the main Doctrines avouched in this first part of our Discourse with pregnancy of confirmation respectively For 1. It supposeth that Christ offered the Sacrifice of Himself for the sins of those who very possibly may never be saved by him and consequently for all men without exception for concerning those that come to be saved by him there is no question And 2. That they who have sometimes been partakers of the Sacrifice of Christ and hereby of the Grace and Favour of God in the pardon of their sins may afterwards apostatize into such a condition wherein there remains no more Sacrifice for their sins but a certain looking for of judgment and fiery indignation c. Calvin himself knew not it seems how to manage the place but in full comport with the sence given There is a great difference saith he upon the place between particular fallings and such an Universal defection whereby it cometh to pass that we WHOLY FALL AVVAY from the Grace of Christ But because this cannot befall any man but him who is enlightened therefore he saith If we sin willingly after we have received the knowledg of the Truth as if he should say who shall willingly CAST AVVAY THAT GRACE WHICH HE HAD OBTAINED A little after He the Apostle denies that any Sacrifice remains for those who DEPART FROM THE DEATH OF CHRIST which is not done by any particular Delinquency but by a CASTING AVVAY OF FAITH TOTALLY a Porrò multùm interest inter particulares lapsus universalem ejusmodi defectionem quâ fit vt à Christi gratiâ in totum excidamus Quia autem nemini hoc contingere potest nisi qui jam illuminatus fuit ideò dixit Voluntarie post acceptam veritatis noticiam peccantibus acsi diceret Qui sciens ac volens grantiam quam adeptus erat abjecerit Et paulò pòst Hostiam ergo iis residuam esse negat qui à Christi morte discedunt quod fit non particulari aliquo delicto sed abjectâ in totum Fide Doubtless they who depart from the Death of Christ were sometimes at it i. e. partakers of it and they who cast away Faith totally sometimes had it And long
c. So that in this respect there is much more reason why in the place in question he should speak unto them or consider them as Beleevers with Himself then as Elect with Himself in such a notion of Election wherein Elect are distinguished from Beleevers as was lately declared But now to make the Apostle to say that God is patient towards us BELEEVERS not willing that any of us who BELEEVE should perish but that all WE should come to Repentance is to make him speak beneath the line of common sence For 1. the Patience of God towards Beleevers who are in a present capacity of Salvation and according to the Principles of our Adversaries out of all Possibility of perishing is no means of their non-perishing neither need He be patient towards them in reference to any such end 2. Neither have these need to come to Repentance in order to their non-perishing unless we shall suppose them in a Possibility of a total loss of that Faith that is in them yea and that they will defacto totally lose it 2. That the Apostle doth not in the place in hand speak of the Christians to whom He writes as they were Elect in the common sence of the word appears from hence viz. because in case there were any Elect in this sence the Patience of God towards them would be no argument or sign of His non-willing their perishing or of His willing that they should come to Repentance because He shews the same or greater Patience towards such Persons who are not Elect in that sence and who never come to Beleeve or Repent 3. The Lord is not here said to be not willing that any of the Elect should perish or but that all these should come to Repentance but simply and indefinitely that any should perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and universally but that all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should come to Repentance Now these indefinite Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as likewise these universals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do frequently in Scripture we shall not need to cite places being so numerous and obvious signifie men simply and absolutely considered the former partitively distributively and sometimes interrogatively the latter universally but no instance I presume can be found where either the one or the other signifie men in any special capacity or under any particular consideration unless haply it be where such capacity or consideration is either in the same period or else in the same contexture of speech and neer at hand particularly mentioned and expressed Now concerning the place in debate certain it is that the capacity or consideration of Election is not onely not at all mentioned or specified in the same period nor yet in the same Passage or Contexture of Scripture or any where neer at hand but not so much as in all the Epistle from first to last Therefore doubtless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all do not here signifie any of the Elect and all the Elect but any men and all men 4. Neither can God in any tolerable construction or propriety of speech or sence be said to be patient or long-suffering towards those whom He loves with the greatest love that is and this unchangeable for such is the love of Election supposed by those against whom we argue to be especially if it be supposed withall which these men suppose likewise that though they be wicked yet they cannot Repent cannot cease to be wicked until God comes with a strong and irresistible Hand to cause them to Repent For when we ardently and affectionately love a Person one or more we cannot reasonably be said to be patient towards them though we do not punish them for such miscarriages or actions wherein they are prejudicial unto us in case we know it to have been impossible for them to forbear such actions unless we our selves had effectually restrained them from them It would not argue any patience in a Parent towards His young Infant which He tenderly loves to forbear correcting it in case it should let fall and break a Venice glass or some like brittle commodity which were put into the hand of it Patience we know is a Grace or Vertue whereby a man is enabled and disposed to moderate the Natural Passion of Anger and to prevent the exorbitant and undue motions of it So that Patience hath no place or opportunity to express it self but onely in such cases wherein this Passion is apt to be stir'd and provoked Now the Passion we speak of Anger is not apt to be raised or provoked but onely by such actions wherein or whereby we apprehend either our selves or some neerly relating to us to be neglected or despised according to the Philosophers discourse and description of it wherein He mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neglect or contempt of a Person or of some related to Him as always the cause of it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 2. cap. 2. which description if need were we might shew to be very agreeable to what the Scriptures themselves deliver concerning the same Passion So then in case there be no ground or reason upon which God can judg himself or any of his neglected or despised by the impenitency of his Elect in their sinful ways whilest they continue in them He cannot be said to be patient or long-suffering towards them though he forbears to punish them with death for it Now when that onely is done by a man which he is either in one kinde or other necessitated to do and cannot possibly refrain the doing it no Person whatsoever what damage soever he may receive by what is done upon such terms hath any sufficient ground to judg himself or any of his neglected or despised in such an action nor consequently to be provoked unto anger by it 5. Neither can the Elect in such a sence as many call Elect truly or reasonably account the long-suffering of the Lord Salvation unto them which yet the Persons here spoken of and to are in the sequel of this Chapter injoyned to do And account that the long-suffering of the Lord is Salvation Vers 15. For they that have Salvation infallibly and infrustrably against and above Death Life Angels Principalities Powers things present things to come height depth every creature whatsoever ascertained assigned or designed by the irrevocable Decree of God unto them stand in no need of any respite or reprievement from death through the long-sufferance of God in order to the obtainment of Salvation Because in case they should dye either the first moment that they are born into the world or after never so much sin committed yet the Decree of God concerning their Salvation being peremptory absolute and irresistible must needs take place and produce their Salvation against all obstructions and impediments whatsoever Therefore as a man hath no reason to set any such high prize upon a Receipt prescribed unto him
Such a perfect Knowledg as we speak of of all cases that are before him in all the World with all and every particular circumstance relating to every of them 2. An absoluteness and perfection of Wisdom also 1. To interpret every particular circumstance relating to every particular action and case in the World according to true Principles of Justice and Equity so as to be able to say how much better or how much worse such or such an action is by reason of such or such a circumstance one or more 2. To raise or frame such a sentence and to administer and execute it accordingly which shall be made up as it were of the equitable results of all and every of those circumstances which are to be taken into consideration in every award Now the Wisdom which God maketh use of in both these ways in and about the Government of the World hath so many unfathomable depths in it is so rich above measure so unconceivable incomprehensible in the discerning abilities and estimative worth of it that those judiciary acts and ways which proceed from it and are molded and formed by the spirit and strength of it are greater then all created understanding above all comprehension either by Men or Angels By the light of what hath been now argued it fully appeareth 1. That all such men who turn the Grace of God in those worthy means of Salvation which he vouchsafeth unto them into wantonness and are not in conclusion saved by them but perish so much the more grievously are notwithstanding as much obliged in point of thankfulness unto him for them as they could have been in case they should be saved by them 2. That the vouchsafement and bestowing of such means upon them by God notwithstanding the certainty of his foreknowledg as foreknowledg is attributable unto him that they will not prove saving unto them in the end are yet Arguments and Pledges of as much Grace Love and Mercy unto them as they would or could be in case he had as certainly foreknown that they would be of a saving consequence unto them 3. That God his infinite Wisdom considered and the obligements thereof upon him goeth as far doth as much to render the means of Grace exhibited unto those who perish effectual to their Salvation as is possible for him to do 4. And lastly That that foreknowledg which is in God of the future abuse and miscarrying of the means of Salvation in those to whom they are exhibited or vouchsafed by him doth not precede that act of his by which they are exhibited unto them this being eternal or from Eternity as well as that CHAP. XVII Declaring in what sence the former Passages of Scripture asserting the Vniversality of Redemption by Christ are as to this Point to be understood and consequently in what sence the said Doctrine of Vniversal Redemption is maintained in the present Discourse ALthough an intelligent and observant Reader may from several Passages §. 1. occasionally inserted here and there in the Precedure of this Discourse clearly enough perceive and understand in what sence and with what Explications and Proviso's the said Doctrine of Universal Redemption by Christ is asserted and maintained herein and consequently in what sence the Author understandeth all those Texts of Scripture which hold forth the said Doctrine unto the World many of which have been formerly produced upon the account yet that the Reader may readily without either burthening His Memory or spending time in turning over Leaves know where to finde his minde and sence concerning both fully explained I judged it not amiss to devote one entire Chapter unto his service herein Therefore 1. To express our Meaning in the said Doctrine negatively or rather our non-meaning When with the Scriptures we affirm and teach that Christ dyed for all Men i. e. for the Redemption and Salvation of all men without exception of any for we do not finde in Scripture that He dyed for any for whose Salvation He dyed not we do not mean or suppose either 1. That He dyed sufficiently onely for all Men i. e. onely that there was price or merit enough in his Death for the Redemption of all Men Or 2. That God or Himself did every ways or in every respect as viz. both antecedently and consequently intend the Redemption or Salvation of all Men in or by His Death Nor 3. do we mean or suppose in the said Doctrine that Christ dyed so or upon such terms for all Men that all Men shall in time or at last be actually redeemed from sin and misery or eternally saved by His Death Nor 4. do we suppose that God or Christ as God intends the Salvation of all Men or of any Man or Men by Christs Death with Intentions formally or properly so called or such as are found in Men. Nor 5. do we mean or suppose in the Doctrine avouched that Christ by His Death purchased or procured the infusion or gift either of Faith or Repentance for all Men or indeed for any Man or numbers of Men personally considered Nor 6. and lastly for our Negative that by His said Death He purchased or procured Pardon or Forgiveness of sins for all Men or for any Man or number of Men simply considered or as such and such Men by Name But 1. For our sence and Meaning in the Affirmative We hold and mean in the Doctrine specified that there was a reality of Intention on Gods part in such a sence as reality of Intention is appropriable unto Him which sence we opened at large formerly a Cap. 3. Sect. 17. and shall briefly again declare in this Chapter that as there was a valuable consideration or worth of merit in the Death of Christ fully competent and sufficient for the Ransom or Redemption of all Men so it should be equally and upon the same terms erogable or appliable unto all Men in order to their Redemption without any difference or special contraction or limitation of it unto some more then others 2. We hold and mean in and about the Premisses that God did onely antecedently intend the actual Redemption and Salvation of all Men in and by the Death of Christ but consequently the Redemption and Salvation onely of some viz. those who shall beleeve What it is to will or intend a thing antecedently and what consequently hath been shewed formerly b Cap. 6. Sect. 16. and shall God willing be somewhat further opened in this Chapter 3. When we teach that Christ dyed for all Men we intend and mean that there is a possibility yea a fair and gracious possibility for all Men without exception considered as Men without and before their voluntary obduration by actual sinning to obtain actual Salvation by his Death so that in case any Man perisheth his destruction is altogether from himself there being as much and as much intended in the Death of Christ for and towards the procuring of his Salvation as there is for
procuring the Salvation of any of those who come to be actually saved 4. When with the Scriptures we deliver this for a Doctrine of Truth that Christ dyed for all Men we suppose and mean that God intends the Salvation of all Men by this Death onely so after such a manner or with such a kinde of Intention which is competible to and consistent with His infinite simplicity and Perfection of Being Of this kinde of Intention we argued in our third Chapter where we gave a particular and clear account of it and shall take it the second time into some brief consideration in this Chapter This Particular is of affinity with the first but is not altogether the same 5. When we teach that Christ dyed for all Men we mean not onely that He put all Men without exception into a capability of being saved as viz. by beleeving but also that He wholly dissolved and took off from all Men the guilt and condemnation which was brought upon all Men by Adams Transgression So that now no Man shall perish or be condemned but upon his own personal account and for such sins onely which shall be actually and voluntarily committed by him or for such omissions which was in his power to have prevented 6. When with the Scriptures we affirm that Christ dyed for all Men our sence and meaning is that by His Death He procured this Grace and Favor with God for all Men without exception viz. that they should receive from Him sufficient strength and means or be enabled by Him to Repent and to beleeve yea and to persevere in both unto the end and that in this sence and none other He is or may be said to have by His Death purchased the Grace of Faith and Repentance for Men and this upon equal terms in an antecedent consideration for all Men. 7. And lastly Our sence and meaning in the said Doctrine further is that Christ by His Death purchased this transcendent Grace also and Favor in the sight of God for all Men without exception that upon their Repentance and Beleeving in Him they should be justified and receive forgiveness of all their sins and that upon their Perseverance in both unto the end they should be actually and eternally saved and that in this sence and in this onely He is and may be said to have purchased Justification or Remission of sins Redemption Salvation c. for Men for any Man or any number of Men yea and in this sence for all Men. The imputation from the guilt whereof we desire in special manner to §. 2. wash our hands in innocency by this Explication is that as we hold Universal Redemption so we hold likewise Universal Salvation or that all Men shall be saved by Christ. That such an Opinion as this is no consequent of the Doctrine maintained in this Discourse concerning the Death of Christ for all Men sufficiently appeareth from that ground which we have layd and built upon once and again in the former part of this Discourse viz. That such Intentions and Desires in God and in Christ which are real and cordial may yet very possibly never take place or be fulfilled See what hath been proposed and debated upon this account Cap. 2. Sect. 13. And again Cap. 3. Sect. 7. 11. c. And yet again Cap. 10. Sect. 49. This supposed it may very easily be conceived that God may intend the Salvation of all Men by the Death of Christ and yet all Men not be saved Which Opinion I mean that all Men shall be saved as it hath no communion at all with the Doctrine avouched in this Discourse so hath it every whit as little with the Authors sence or Judgment otherwise who approveth the sentence of the Constantinopolitan Synod assembled under the Emperor Justinian wherein this Opinion held as it seems by Origen with a susplussage of Error joyned with it c Origens Opinion was not onely that all Men but that all the Devils also should at last be saved by Christ was condemned Yea to me it seemeth not a little strange how any man professing subjection of Judgment unto the Scriptures should ever come to a confederacy with such an Opinion For with what frequency and evidence of expression do these rise up against it ever and anon intimating and asserting on the one hand the Paucity of those that will or shall be saved in comparison of those that will perish and on the other hand the Perpetuity or everlastingness of the Perdition and misery of those who do perish Nor do they give the least intimation or hope of release from misery unto those who dye in their sins and perish in their unbelief Enter in at the strait gate saith Christ unto the children of men in His Doctrine upon the Mount for wide is the gate and broad is the way that leadeth to destruction and MANY there be that go in thereat but we read of none that return or come out thereat Because strait is the gate and narrow is the way which leadeth unto life and FEVV there be that finde it d Matt. 7. 13 14. i. e. that finde it either first or last or ever For that this is His Meaning appears from these and such like sayings Wherefore if thine Hand cause thee to offend cut it off it is better for thee to enter into life maimed then having two hands to go into Hell into the fire that never shall be quenched He doth not say into the fire that is hard to be quenched or which will be long in quenching but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into that fire which differs from all other kindes of fire in this that whereas they are quenchable no Decree of God interposing to the contrary this by the unchangeable Law of Heaven is made unquenchable for the redoubling of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this import which is likewise further confirmed by that which followeth Where their worm dyeth not and the fire is not quenched e Mark 9. 43 44. These expressions dyeth not is not quenched though according to their precise Grammatical import they onely deny the act the one of dying the other of quenching yet according to Scripture-dialect they deny also the very power or possibility of these acts f Negatio actus saepe connotat etia◠negationem potentia For there is nothing more frequent here then by the denyal of the act to deny the power or possibility of a thing Thus Gen. 13. 6. where our Translation readeth And the Land was not ABLE to bear them the Original onely saith And the Land DID not bear them as Mr Ainsworth also translateth the place So Prov. 24. 7. where our last Translation respecting the Original hath it He OPENETH NOT His mouth in the gate our former Translators rather minding the sence and import of the place read it thus He CANNOT OPEN His mouth in the gate to omit many the like So that
〈◊〉 〈◊〉 〈◊〉 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
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
intended or intendeth the Salvation of all Men in or by the Death of Christ The actions of men and so of Angels and of any Creature whatsoever as well immanent as transient inward as outward not being really the same things with their respective Natures Essences or Beings have their peculiar and appropriate forms really distinct from their said Natures and Beings so that they may be actually separated from these and yet these continue and remain As for example David once had a Purpose or Intention to build God an House or Temple but upon a discovery made unto Him by God that His Will was otherwise and that not He but his Son Solomon should do it His Purpose and Intentions that way expired and had no longer a Being yet David after this Purpose and Intention of his were fallen continued the same Person for Nature and Essence which He was before Now because that which we call an Intent or Intention in created subjects as Men hath a peculiar Nature or form really distinct as hath been said from the subject and Nature thereof and Names and words were at first imposed upon things according to what men generally knew or apprehended to be in them hence it is that these words Intent Intention c. properly and in ordinary discourse between men signifie such an act of the Minde or Will of the reasonable Creature which is in his Power as well to let fall and lay aside as to conceive or raise up within him yea and which falleth and ceaseth constantly and of course when the thing intended is effected Therefore in this strict and formal signification of the word Intentions are altogether inattributable unto God in as much as all His Acts and Actings in one kinde or other are divisim conjunctim joyntly and severally one and the same thing with His Nature Essence and Being as we have heretofore demonstratively proved and that from the express Principles and constant assertions of our Adversaries themselves as likewise from the Doctrine concerning the Nature of God generally received amongst us n Cap. 3. Sect. 7 8 c. Cap. 4. Sect. 5. 12 c. and consequently are not perishable or liable to any expiration fall or change upon any events accomplishments or effectings of things whatsoever more then Himself or His simple Essence and Being So that when with the Scriptures we ascribe Intentions unto God our meaning with theirs also is that God in and by that one great indesinent unintermittable unconceivable Act of his which is Himself and wherein He put forth Himself from Eternity and by which He gave and gives Being to all Creatures Motions and Actings of Creatures whatsoever successively o See Cap. 4. Sect. 12 13 14 c. 22 c. acteth and expresseth Himself in order to the effecting or obtaining of such ends or things as He is said to intend after some such manner as men do when they intend the effecting or procuring of what they project or desire Therefore as men when they intend such and such ends are wont to levy and use means proper and likely at least in their Judgments to effect and bring them to pass in like manner God is said to intend such and such things when He providentially acteth in due order towards and with a sufficient proportion of strength in acting for the effecting and procurement of them And thus and in this sence we desire to be understood when we affirm and hold that God intendeth the Salvation of all Men without exception in and by the Death of Christ viz. that upon the account of Christs Death He vouchsafeth a sufficiency of means unto all Men considered as men and before their wilful sinning that most heinous and unpardonable sin whereby to be saved so that if any particular Person man or woman perish or be not saved the cause or Reason hereof is not any want of sufficient means from God for their Salvation but their own voluntary neglect or non-improvement of the means vouchsafed unto them in order thereunto yea such a neglect which they were no ways necessitated unto neither by any Decree of God nor by any strength or subtilty of temptation from the Devil or from the World nor yet by any weakness or strength of corruption in themselves but which they might all these notwithstanding very well have prevented and not have incurred the guilt or danger of it When in the premised Explication of our Doctrine we say that God did §. 9. onely antecedently intend the actual Redemption and Salvation of all Men in and by the Death of Christ and not consequently our meaning is that He so far and upon such terms intended the Salvation of all Men without exception as to vouchsafe unto them all sufficient grace and means for their Salvation not purposing or intending to interpose by any Providence of His either positive or privative but that every man without exception may or might so improve or use the grace and means vouchsafed unto them as to obtain Salvation thereby This with the ancient Fathers Chrysostom and Damascene I call His willing or intending the Salvation of all Men antecedently Of this Intention or Will of God the Apostle speaks plainly 1 Tim. 2. 4. Who will have all men to be saved and to come to the knowledg of the Truth But this antecedent Intention of His notwithstanding He may and doth intend and will likewise that whosoever shall not use the said grace and means so graciously vouchsafed unto them so as by them truly to repent and beleeve yea and persevere thus repenting and beleeving unto the end should perish everlastingly So that according to this latter this consequent Intention of His He intendeth the Salvation onely of those who shall beleeve and persevere beleeving unto the end and the condemnation of all others we speak now of Persons actually capable of Faith and Unbelief not of Infants who admit of a peculiar consideration by themselves This with the forementioned Authors I call His consequent Will or Intention The former of these is not called His Antecedent Will or Intention either because it precedes the other in time or in eternity or in worth or dignity or the like no precedency in any of these kindes hath place amongst the Decrees Wills or Intentions of God which are all equally eternal equally honorable and worthy of him But the reason of this denomination is because it is so ordered and cometh to pass by divine Dispensation that Grace and Means for the obtaining of Salvation are always in the first place vouchsafed unto Men before either Salvation be actually conferred upon any man that beleeveth or any thing Penal I mean spiritually Penal or any ways tending either to obduration or condemnation be inflicted upon Unbeleevers and much more before actual destruction is brought upon them So that the latter of the said two Wills or Intentions in God is therefore termed consequent because He never acteth
He had of His Christ and that most gracious and wise contrivement of Him in order to such a Purpose which was before Him He framed and made within Himself from the days of Eternity or before the foundation of the world The Purposes or Intentions of God concerning such and such Acts or Dispensations are very usually in Scripture expressed by the Names of the Acts or Dispensations themselves as likewise the Purposes or Intentions of Men are after the same manner Thus Rom. 8. 30. Rom. 8. 30. God is said to have glorified those whom He intends or hath decreed to glorifie Thus also 2 Tim. 1. 9. and again Tit. 3. 5. He is said to have 2 Tim. 1. 9. Tit. 3. 5. saved those who were not actually saved but onely under His Purpose of saving them to omit many the like So in the Scripture in hand He is said to have chosen us before the foundation of the world because He purposed or decreed before the foundation of the World to chuse us Well but what was the Nature or Tenor of this Purpose or Decree of His concerning our Election or how and in what sence it is said to have been in Christ as the Apostle here asserts it to have been According to the most usual and proper signification of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in in such a construction that is said to be done in Christ which is done by means of Him or for His sake or by the meritorious influence or contribution of His Death and Sufferings by way of motive towards the doing of it In this sence the Preposition is used a Verse or two after a place that will give light to the phrase in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to Ephes 1. 6. the praise of the glory of His Grace whereby He hath made us accepted in His Beloved i. e. hath made us dear and neer and precious to Himself by means of the Death Satisfaction and Attonement made by His Beloved Son for us By the way if the Grace of God it self and that in the glory of it in which consideration the Apostle here speaks of it doth no other ways upon no other terms render us accepted with Him but onely in and through His Beloved viz. as having made our Peace by the Attonement of His Death for us then were we not so highly accepted with Him through any Purpose of Election especially if we shall conceive this Purpose of Election to have been conceived in God before and without all consideration of the Death of Christ as the common Notion of Election suggesteth So then God is said to have purposed our Election or chusing in Christ because His Purpose was to separate elect and chuse those who should beleeve in Christ for his sake in whom they beleeve to Salvation This Interpretation might be much cleared and confirmed by the opening of these words which we had not long since in hand Rom. 9. 11. That the Purpose of God according to Election Rom. 9. 11. might stand not of works but of him that calleth The Purpose of God according to Election i. e. that Purpose Counsel or Decree of God according unto which or in conformity whereunto He ordereth and manageth His Election of Persons in time is here described 1. Negatively not of works 2. Affirmatively in these words but of him that calleth When the Apostle denies the Purpose of God according to Election to be of works his meaning clearly is that God did not purpose to elect separate or chuse those men to eternal Life who should seek their Justification by the works of the Law Again when he affirmeth this Purpose of God according to Election to be of him that calleth meaning of God himself who calleth Men to Justification and Salvation his meaning as clearly is that the Tenor of Gods Purpose according unto which he means to elect and chuse Men and Women to eternal Life is this viz. to make choyce of those for this blessed end and purpose who shall beleeve in his Son Jesus Christ or seek their Justification by Faith This Purpose is said to be of Him that calleth in opposition to a Being of Works because a Purpose according to Election which should be of Works is the Purpose of them that are called viz. Men they conceive and think that God should purpose and intend to chuse those only unto life who should be diligent Observers of the Law and seek their Justification that way but now the Purpose of God according to Election is not formed or shaped according to the sence or Notion of those that are called who generally pitch upon Works but according to the sence and minde of God Himself who calleth who as we know hath declined Works for such a purpose and hath chosen Faith So that the Apostles meaning in this Antithesis not of Works but of Him that calleth is plainly this not of Works but of Faith Faith and Works being famous Antagonists or Competitors in the writings of this Apostle for Justification the one as set up by God the other by Men. The same Interpretation of the phrase who hath chosen us in Christ may be yet further strengthened by that in Peter Elect according to the Foreknowledg of 1 Pet. 1. 2. God the Father through Sanctification of the Spirit unto obedience and the sprinkling of the Blood of Jesus Christ First he saluteth them as persons Elect or chosen according to the Foreknowledg or Pre-approbation as we have formerly observed the word frequently to signifie of God the Father i. e. as persons so qualified or as having obtained such an estate and condition wherein God the Father from Eternity judged it meet to Elect or chuse the persons of men unto Salvation or to estimate and account men meet or worthy eternal Life In this sence he terms them Elect according to the Foreknowledg or Fore-approbation of God meaning that their present condition in beleeving did according to the Tenor of the eternal Counsel and Purpose of God in that behalf separate between them and the generality of the world who in respect of their unbelief were looked upon by him and adjudged as the refuse of Men in comparison of them and in their present posture unmeet to have Salvation conferred upon them 2. He particularly describeth what that qualification or condition is which God foreknew or fore-approved as meet for Him to regulate His Election of the Persons of Men by and wherein now they were invested and consequently Elected in those words through sanctification of the Spirit unto obedience and the sprinkling c. His meaning is that they through the assistance and gracious co-operation of the Spirit of God were now brought to yeeld Obedience unto the Gospel to beleeve in Jesus Christ as he who by his Death had purchased Remission of sins for them c. implying that such an estate and condition as this Sanctification by the Spirit c. is
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
accordingly once and again already or that this Covenant is not made upon the same terms and conditions with all those interessed or included in it which is a conceit of no whit better an accord either with Reason or Truth Secondly If all Men have not a sufficiency of Means granted unto them §. 28. by God then God dealeth with the generality or far greatest part of Men more rigorously and with less mercy and this under the Covenant of Grace then He doth with the Devils themselves The Reason is plain because in case Men have not a sufficiency of Means whereby to be saved they have onely Means given them whereby to increase their Condemnation yea such means and so and upon such terms given them that they cannot but use them to their greater and more heavy Condemnation then that whereunto they should or could have been liable had no such Covenant of Grace been made with them or tendered unto them For if they be not enabled by God to Repent and to beleeve the Gospel they must needs be subjected to an absolute necessity of despising or neglecting it there being no medium between accepting the great Salvation brought unto them therein which is done by Faith and the neglecting of it which is always accompanied with Unbelief Now a neglect of the Gospel and of the great Salvation tendred therein by God unto men is the first-born of Provocations in the sight of God and maketh men sevenfold more the Children of Wrath and of Death then otherwise they would have been How shall we escape saith the Apostle if we NEGLECT so great a Salvation z Heb. 2. 3 c. implying that this sin is unquestionably more exasperating incensing enraging the Almighty against His Creature Man then any other sin or sins whatsoever Yea if a man by means of the Gospel and the Grace offered unto him therein be not brought to Repentance and to a forsaking of ways and practices of sin the sins themselves which he shall commit under the Gospel will turn to a far deeper and more dreadful account in condemnation unto him then the like sins without the Gospel would have done So that it is clear on every side that in case men be not enabled by God to Repent and beleeve the Gospel the exhibition and tender of the Gospel unto them must needs be an heaping of coals of fire upon their heads by God a project and design â—o render them two-fold or rather an hundred-fold more the Children of Hell Misery and Torment then otherwise they had been Whereas most certain it is that God hath designed nothing acted nothing in one kinde or other to increase the Punishment or Condemnation of the Devils especially in any way of an unavoydable Necessity above the demerit of their first sin Thirdly If God doth not vouchsafe sufficient means unto all Men whereby §. 29. to repent beleeve and so to be saved then will He condemn and destroy or at least increase the Condemnation and Destruction of far the greatest part of Men for that which is no sin I mean Impenitency and Unbelief For 1. I suppose that it is no sin at all in the Creature not to perform or do any such act which is proper onely for God Himself to do or which requires the lighting down of His Omnipotent Arm to effect it 2. I suppose that which hath been both lately and formerly proved that God doth and will condemn and destroy men for Impenitency and Unbelief So then if to Repent and to Beleeve be such acts or works in the Soul which cannot be produced raised or performed by men by means of that strength or those abilities which are vouchsafed unto them but absolutely require the Omnipotent Power of God to effect them it is no ways more sinful in the Creature not to exert or perform them then it is not to be God and consequently if God should punish men for the non-performance of them He should punish them for that which in such a case and upon such a supposition would be no sin Yea if God should punish men for not endevoring or not doing that which is in their power to do in order to Repenting and Beleeving He should punish them for not attempting to make themselves equal in Power unto God Fourthly If God hath not vouchsafed a sufficiency of Power to beleeve §. 30. unto those who notwithstanding do not beleeve then did our Saviour without any ground or cause in the least wonder at the Unbelief of many in the Gospel yea and at the Faith of others And He could there do no mighty work save that He layd His Hands upon a few sick folk and healed them And He MARVFLLED BECAVSE OF THEIR UNBELIEF a Mark 6. 6 On the other hand When Jesus heard it i. e. the Answer of the Centurion He MARVELLED and said unto them that followed Verily I say unto you I have not found so GREAT FAITH no not in Israel b Mat. 8. 10 First there is not the least cause or occasion why any man should marvel that Creatures or second Causes should not act above their sphere yea though there be the greatest conjunction of such means which are proper and helpful unto them in order to such actings which lie within their sphere As for example though the year be never so seasonable and fruitful yet there is not the least occasion to marvel or think it strange that the Thorn should not bring forth grapes or the Thistle figs. So in case there be twenty great lights shining in a room it is no matter of wonder at all that a blinde man seeth nothing at all that is before him In like manner in case it be supposed that men are utterly destitute of a Power of Beleeving there is not the least ayr or colour of an occasion why any man should think it strange that they should not beleeve what helps or advantages soever for oâ— towards beleeving they have otherwise So again when causes or means which are known â—o act necessarily uniformly and constantly in their way do move and act accordingly there is not the least occasion given why any man should marvel or wonder at it When the Sun shineth or fire burneth when birds fly or fishes swim no man is tempted or provoked to the least degree of admiration Nor is there any whit more reason or cause of marvel that any Person at any time should beleeve though under the greatest disadvantages for beleeving in case it be supposed and known that that Cause which worketh or produceth Faith in Men as viz. the Power of God by which Faith is always produced in Men when they do beleeve should always work or act necessitatingly or irresistibly in the production of it Possibly the Grace of God by which men under signal disadvantages are according to our Adversaries Principles necessitated to beleeve may be just matter of admiration unto men but the vouchsafement of such grace
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
Serpent is sufficiently salved in this that as the Will and Ordinance of God in and about the Brazen Serpent was that whosoever being stung should look up to it should be healed so is it His good Pleasure in and about Christ that whosoever beleeveth in Him should be saved from that Death which sin exposeth him unto But this doth not imply or suppose Christ to be an Universal Saviour or Redeemer I answer 1. That the Brazen Serpent was not ordained by God to be a condition or means of healing by a looking up to it onely unto those or for their sakes who actually did look up to it and were healed by it unless we shall suppose that all those without exception who were stung of serpents did look up to it and were accordingly healed which would be a supposition without sufficient ground but unto all those without exception and for their sakes who were or any time after should be thus stung whether they would or should look up to it for healing or no. Nor do we finde in the words of the Institution of it lately specified the least whisper or intimation of any exception of Persons in this kinde Therefore unless it be admitted that Christ dyed as well for those or for their sakes who being sinners as all are do not or shall not beleeve in Him as for those who do or shall He will not fulfil the Type we speak of no not in that consideration wherein the richness and fulness of his Grace was in special manner typified as Himself in the words lately transcribed from his own mouth plainly enough declareth 2. If it be granted that this is the Will or Intent of God that whosoever beleeveth or shall beleeve in Him shall be saved it amounts to as much in expressness of consequence and import as we contend for viz. that there is Salvation purchased and procured by Him for all Men without exception For that which is to be had upon the performance of such a condition which being performed gives no Being to it must of necessity have a Being there where or from whence it is to be had upon the performance of this condition whether this condition be performed or no. If it be true that in case I shall go up into the Chamber I shall meet my Friend or Brother there it must needs be true that my Friend or Brother is there whether I go up to meet him there or no. In like manner if this be a truth that in case I shall beleeve on Christ I shall finde Salvation for my self in Him it must of necessity be every whit as true that there is Salvation in Him for me whether I beleeve in Him or no because my beleeving in Him would not create any Salvation in Him more then what was in Him before So that if it were not in Him before my beleeving I could not have it I should not finde it in Him though I should beleeve But the legitimacy of the consequence we speak of from the Premisses unto which we relate it and which are our Adversaries own resolute Doctrine we have argued and evicted at large and this more then once in our former Discussions s See Cap. 7. Sect. 2 3 c. and Cap. 8. 31 §. 42. Again The other great Type we mentioned of the Redemption purchased by Christ for the World the Feast of Jubilee plainly proveth this Redemption to have been in the purchase and procurement of it general or universal however in the actual Possession or enjoyment of it it proves the benefit or blessing onely of a few by means of the non-acceptation of it by the greatest part of those for whom it was purchased That the Feast of Jubilee under the Law was a Type and that of a most clear and significant import of the spiritual Liberty and Freedom from Sin and Misery purchased by Christ and proclaimed by God in the Gospel unto the World is the standing Notion and sence of all Parties in the present Controversies The Tenor of the Institution of this Feast as far as concerns the business in hand runneth thus And ye shall hallow the fiftieth year and proclaim Liberty throughout all the Land unto ALL the Inhabitants thereof it shall be a Jubilee unto you and ye shall return EVERY MAN unto His Possession and yâ— shall return EVERY MAN unto His Family t Lev. 25. 10 And a little after In the year of this Iubilee ye shall return EVERY MAN unto His Possession u Verse 13 This returning of every man to His possession is saith Mr Ainsworth a figure of our restoring by Christ into Paradise the Possession whereof Adam lost by sin And by proportion the returning of every man to His Family i. e. to his civil liberty and freedom is a figure of our restoring by Christ unto that spiritual liberty or freedom from under the dominion and power of sin with all the hard consequences of such a bondage whereof we were all deprived by Adams sin Now the Tenor of the Counsel and Intentions of God in the Erection or Institution of this Feast we see expresly to be the ease benefit restitution to possessions and liberties of EVERY MAN without the exception of any Yea all servants that had refused their liberty at the end of the seventh year of their service which their Masters were expresly enjoyned by the Law x Exod. 21. 6 to grant unto them if they desired it had the benefit and indulgence of the Iubilee and were then to be manumized or set at liberty if they desired it as well as others which plainly signified the riches of the Grace of God in the Gospel to be so great that even wilful sinners and such as have waxen old in ways of provocation are hereby made capable of the love and favor of God in the Pardon of all their sins For to note this by the way the Intent of this Feast was not I suppose to compel or necessitate every man no nor yet any man to return either to his Possession or to his Family whether they would or no but to afford them an opportunity and to invest them with a liberty or right of returning unto either if they pleased Because otherwise it had been less matter of gratification ease or indulgence unto men yea possibly unto some as viz. unto those who had been found unwilling to return unto either it had been matter of trouble and disconâ—ent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Epigram hath it i. e. What â—'re Necessity imposeth The Minde necessitated troubleth But to the Point in hand It being the clear and unquestionable intent of God in and by the great and solemn Feast of Jubilee to lose the two sore yokes of Bondage and Poverty from off all necks whatsoever without any difference or distinction of persons in one kinde or other He should be far more gracious and munificent in Type or Shadow then in Substance in
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
safety or Salvation OF ALL MANKINDE is PVRCHASED or bought with the Blood of our Saviour as the Apostle Peter saith c. In a fifth If therefore the price of our Life be the Blood of the Lord see then how it is not the earthly uncertainty of a Field that was redeemed therewith BVT THE ETERNAL SAFETY of the WHOLE WORLD q Legimus in Scripturis quòd totius generis humani falus redempta sit sanguine Salvatoris sicut dit Apostolus Petrus c. Et paulò post Igitur si pretium vitae nostrae sanguis est Domini vide ergo quia illo non tam redempta sit agri terrena fragilitas quà m totius Mundi in columitas sempiterna Aug. de Temp. Ser. 128. In a sixth God in no other way provided more beneficially or bountifully for Mankinde then when the very Wisdom of God that is His only Son consubstantial and coeternal with the Father attempted to assume whole Man r Deus nullo modo beneficentius consulit generi humano quà m cum ipsa Sapientia Dei id est unicus filius consubstantialis Patri coaeternus totum hominem suscipere conatus est c. Aug. de ver Relig. c. 16. In a seventh What then is the meaning of God is in the midst of Her This signifies that God is equal or equally affected unto all and accepteth no mans person For as that which is in the midst is a like distant from all the extream parts so God is said to be in the midst in as much as He consults and provides Equally FOR ALL s Quid ergo est Deus in medio ejus Hoc significat quòd aequus est omnibus Deus personas non accipit Quòmodo enim illud quod in medio est paria habet spacia ad omnes fines ita Deus mediâ—â— esse dicitur aequaliter omnibus consulens Aug. in Psal 45. In an eighth speaking in a Rhetorical Apostrophe unto Thomas He expresseth himself thus Thomas look well on our Price diligently consider the Prints of the Nails and in His very wounds acknowledg or take notice of the Medicine or Treasure of Mankinde t Intuere Thoma pretium nostrum signa clavorum diligenter attende in ipsis vulneribus Medicamentum vel thesaurum humani generis recognosce Aug. de Temp. Ser. 138. And not long after Death was given unto one THAT IT MIGHT BE TAKEN AVVAY FROM ALL u Et mox Vni Mors data est vt omnibus tolleretur It were easie to make this Pile of Testimonies far greater but that we judg these specified abundantly sufficient to convince any man that hath not abjured ingenuity that Austins habitual and standing Judgment was that Christ by His Death attoned the Sins of all Men without exception Nor can there I verily beleeve so much as one saying be produced out of all his writing wherein the contrary is asserted by him Many places I grant may readily be found wherein he denies the possession and actual enjoyment of the Redemption or Salvation purchased by Christ unto many as viz. to all final Impenitents and Unbeleevers Of such an import as this is that saying of his The Lord did not by His Resurrection repair or restore unto Forgiveness all or any Unbeleevers and such who for their hainous sins were adjudged to eternal punishments * Neque enim infideles quosque pro suis criminibus aeternis suppliciis deditos ad veniam Dominus resurgendo reparavit c. Aug. de Tem. Serm. 137. Such sayings as this are of perfect â—ord with the Doctrine asserted by us Cap. 17. of this Discourse where we acknowledged and proved at large that notwithstanding the Redemption purchased by Christ for all Men yet no Man dying in Impenitency and Unbelief shall be saved Now if Augustin were of this Judgment that Christ dyed for all Men there is little question to be made but that this Opinion or Doctrine reigned generally in the Christian Church in his days and so had done before him as Orthodox and Catholique considering that He was as the ablest so the strictest and closest Defender of that Faith which was more generally esteemed Orthodox and professed taught and held throughout the Christian World Nevertheless let us hear other learned pious and orthodox Writers delivering their Sence about the said Point in their own words Ambrose with whose Ministry and Eloquence Augustin was much affected §. 2. asserteth the same Doctrine without fear The Sun saith He is commanded to arise upon all Men. And this Sun doth indeed arise dayly upon all Men. But that mystical Sun of Righteousness is risen unto or for ALL MEN is come to ALL MEN hath suffered FOR ALL MEN and is risen again FOR ALL MEN and hath therefore suffered that He might take away the sin of the World But if any man beleeveth not in Christ He depriveth Himself of the GENERAL BENEFIT as if a man by shutting the windows should shut out the beams of the Sun it doth not prove that therefore the Sun is not risen upon or unto all because such a man depriveth Himself of His Heat But as for what concerneth the Sun He keeps His Prerogative but this man acteth the part of an unwise man in shutting out from Himself the favor of the common light And a little before He had said The Earth is full of the Mercy of the Lord because Forgiveness of Sins is granted or given unto ALL MEN x Mysticus Sol ille justiciae omnibus ortus est omnibus venit omnibus passus est omnibus resurrexit ideò autem passus est vt tolleret peccatuÌ„ Mundi Si quis auteÌ„ non credit in ChristuÌ„ generali beneficio ipse se fraudat vt si quis clausis fenestris radios Solis excludit non ideò Sol non ortus est omnibus quia calore ejus seipse fraudavit Sed quòd Solis est prarogativaÌ„ suam servat quod imprudentis est coÌ„munis à se gratiaÌ„ Lucis excludit Ambr in Psal 118. Tom. 2. p. 948. Edit Paris Et paulò antè Plena ergo est terra misericordiâ Domini quia omnibus est data remissio peccatoruÌ„ i. e. offered as a gift unto all In another place thus The brazen Serpent was in a figure as it were fastened to a Cross because it was hereby declared that the true Serpent was to be crucified for Mankinde who should frustrate or make voyd the poyson of the Serpent the Devil being indeed cursed in the figure but yet in truth was He that should take away the sins of the whole world y In figura aneus Serpens tanquaÌ„ coÌ„fixus cruci quia verus Serpens crucifigendus generi annunciabatur humano qui Serpentis Diaboli venenu vacuaret in figurâ maledictus in veritate autem qui totius Mundi maledicta deleret Ambr. Apolog. David 1. c. 2. Once more So then He the Apostle Paul saith
that there is a Saviour left to us for a suffrage of Life meaning by whom Life is voted in Heaven for us which the Law could not provide which Saviour God from the beginning decreed should be born who because He was the onely person that could be found without sin having overcome the Enemy of Mankinde ABOLISHED or blotted out THE SINS OF ALL MEN z SalvatoreÌ„ ergo nobis relictuÌ„ dicit ad suffragiuÌ„ vitae quaÌ„ Lex providere non potuit quem ab initio Deus nasci decrevit qui proptereà quod solus sine peccato inveniretur devicto generis humani hoste omnium peccata deleret Ambr. Epist ad Rom. c. 9. Jerom who also was contemporary with Augustin though somewhat his Senior gave the right hand of fellowship unto Him in the Doctrine now under inquest We shall onely taste His Judgment in this behalf in a few Testimonies from amongst many The Lord saith He being about to suffer FOR ALL THE WORLD and TO REDEEM ALL THE NATIONS on the Earth with His Blood makes his abode in Bethany the House of Obedience a Passurâ—â— pro omni Mundo Dominus universas nationes sâ—â— sanguine re dempturus moratur iâ— Bethaniâ domo Obedi entiae c. Hierâ—n in Maâ— 26. c. Elsewhere having recited that of our Saviour So God loved the World that He gave his onely begotten Son c. Joh. 3. 16. He 〈…〉 eth on thus But if now a considerate Reader shall in his secret thought answer or reply Why are there many who are not saved if He saved them and loved them and spared their children and redeemed them with his Plood and assumed them or their Nature and exalted them being assumed There is a plain Reason to be given for they beleeved not and grieved or exasperated the Holy Spirit b Quod si prudens Leotâ—r tacitâ cogitationâ— responderit quare multi non sunt sâ—lvati si ipsâ— salvavit â—â—s dilexâ— pepercit filiis suis redemit eos saÌ„â—uine suo suscepitque exaltavit assumptos Irfertur causa perspicua Ipsi enim noÌ„ credibâ—runt exâ—cerbarunt Spiritum Sactvm c. Hieron in Isai 53 c. A little after speaking of John Baptist of whom it is said that He came to be a Witness to bear witness of the Light that all Men through him might beleeve He subjoyneth He is not presently in fault if many refused to beleeve for the Will of him that came was that ALL MEN should BELEEVE and be SAVED c Et mox Nec statim in culpâ est si plures credere noluerunt sed voluntas venientis haec fuit vt omnes crederent salvarentur Once more writing to Oceanus He challengeth some erroneous Person for suggesting unto him that there are some sins which Christ cannot purge with his Blood and that the scars of mens old sins stick so deep in their Bodies and Souls that they cannot be healed or made less by his medicine Concerning whom He demandeth What elsâ— doth such a person but make Christ to have dyed in vain For he dyed in vain if there be any whom he cannot quicken or give life unto And John pointing at Christ with his finger and voyce Behold the Lamb of God! Behold Him that taketh away the sins of the World should speak an untruth if there were any such persons in the World whose sins Christ had not abolished or blotted out For they who are not taken into consideration by the indulgenâ—e of Christ must be proved not to belong to the World or if they be of the World one of the two must take place if they be delivered from their sins they give Testimony to the Power of Christ if they be not delivered they do in effect demonstrate the weakness of the thing which God forbid that we should beleeve concerning him who is Omnipotent d Dicit esse aliqua peccata quae Christus non possit purgare sanguine suo tam profundas scelerum pristinorum inhaerere coporibus atque animis cicatrices vt medicinâ illius attenuari non queant Quid aliud agit nisi vt Christus frustrà mortuus sit Frustrà autem mortuus est si aliquos vivificare non potest Mentitur Johannes digito Christum voce demonstrans Ecce Agnus Dei Ecce qui tollit peccata Mundi si adhuc sunt in seculo quorum Christus peccata non deleverit Aut enim ostâ—ndendi sunt non esse de Mundo quos Christi ignoret indulgentia aut si de Munde sunt eligendum è duobus alterum liberati à peccatis Christi Potentiam probant non liberati quasi adhuc Rei imbecillitatem demonstrant Absit hoc aâ— Omnipotente credere Hieron Epist 83. ad Oceanum He that remains yet unsatisfied whether this Father held General Redemption or no may if he please to seek finde more balast for his thoughts in this kinde in what He hath written upon Cap. 43. and Cap. 45. of the Prophecy of Ezekiel I confess that when He speaks of the application or actual enjoyment of the Redemption purchased by Christ He then limiteth it as all the Fathers generally do and as we expresly did Cap. 17. of this Discourse to the particular Society of Beleevers We shall not need to cite places upon this account Chrysostom who lived some years before Austin was not at all behinde §. 3. him in avouching the same Doctrine concerning the extent of the Redemption of Christ. Writing upon those words Heb. 9. 28. So Christ was offered to bear the sins of many He demandeth thus Why doth he say of many and not of all viz. because all have not beleeved For He indeed DYED FOR ALL MEN and TO SAVE ALL MEN as much as was in him For that Death of His did counter-balance the Destruction of all Men. But he did not bear or offer up the sins of all Men because they themselves WOVLD NOT e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in Heb. c. 10. Hom. 17. So that He clearly resolves the perishing of Men not into any want of Attonement made by Christ for them but into themseves and their own wilfulness in not beleeving For He expresly saith That Christ dyed for all Men and that to save them Again commenting upon Cap. 2. 9. of the same Epistle and having rehearsed these words of the Apostle That he through the grace of God should taste Death for every Man not saith He for Beleevers onely BVT FOR THE WHOLE WORLD for he dyed for all Men. For what though all do not beleeve He hath fully done that which was proper for him to do f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Heb. c. 2. vers 9. Much to the same purpose in another place Although Christ did not gain all Men yet he dyed for all Men so fulfilling that which belonged unto him g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Rom. 14. 15.
Elsewhere comparing the Lamb offered in the Levitical Sacrifices with Christ the Lamb of God concerning the former He saith that it never took away any one mans sin so much as once whereas the latter taketh away the sin of all the World and that when it was in danger of perishing it presently delivered it from the wrath of God h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Joh. 1. 29. To reserve many other Testimonies offered by this Author in the case in hand to another occasion in case it be offered upon Rom. 4. 25. He hath these words That thou mayst not say how can we being under the guilt of so many and such great sins be justified he sheweth thee Him that hath abolished or cancelled all sins i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Rom. 4. 25. Hom. 9. Athanasius lived somewhat above an hundred years before Augustin and yet was full of the spirit of that Doctrine concerning the Redemption by Christ which we contend for Since saith He the Debt due from All Men was meet to be payd for All Men ought to have dyed for this cause chiefly he came as it were on pilgrimage to us and after the demonstration of his Godhead by His Works it remained that he should offer up a Sacrifice FOR ALL delivering up his Temple unto Death for all Men that so he might discharge and free ALL MEN from that old Transgression k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athanas De Incarn Verbi Elsewhere With the Blood of his Passion or Mactation he simply redeemed all Men l Mactatus non interiit sed sanguine suae mactationis omnes simpliciter redemit Athan. in Passionem Salvatoris In another place There was need of Death and it was requisite that Death should be endured for all that what was due from all might be satisfied Wherefore the Word for that it could not dye for it was immortal assumed to it self a Body capable of dying that he might offer that as his own FOR ALL MEN and that suffering FOR ALL by means of his coming thereunto He might destroy him that had the Power of Death that is the Devil m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. De Incarnat Verbi Dei c. In another Tractate the same Author thus It became the Lord being desirous to make a Renovation to make new the first Adam that his Sin being dissolved he might take away Sin on all hands FROM THE UNIVERSE OF MANKINDE n Oportâ—bat enim Dominum renovare cupientem primum Adam renovare ut soluto illius peccato peccatum undique tolleret ab universo hominum genere Athan. in Passionem Domini Segment t. 2. p. 626. Edit Paris In another thus For the coming or presence of the Saviour in the Flesh was the Solution of Death and the Safety or Salvation of every Creature o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem In Epist ad Adelphium contra Arianos If the Reader desires to know more of the minde of this Author touching the Point in question He may please to peruse his learned Tract entituled De Incarnatione Verbi Dei wherein He hath frequent occasion to declare his Judgment therein Hilarius another Orthodox Father who lived not long after the former writeth upon Matthew to this effect He Christ admonished them to learn what this meaneth I will have Mercy and not Sacrifice viz. that the Law bound up or consisting onely in the observation of Sacrifices could afford no help unto Men but that Safety or Salvation was reserved FOR ALL MEN WHATSOEVER in the Indulgence of Mercy And presently after speaking of Christ He came unto or for ALL MEN how then doth he say that he came not to or for the Righteous p Admonuit vt scirent quid esset miserecordiam volo non Sacrificium Legem scilicet Sacrificiorum observatione devinctam opem ferre non posse sed salutem universis in miserecordiae indulgentiâ reservari Omnibus venerat quomodo ergo non se justis venisse dicat c. Hilar. in Mat. can 9. His Answer is that there were none such but all were Sinners Elsewhere He discourseth thus The Son of God was born of a Virgin for the sake of Mankinde and the Holy Ghost himself assisting Him in this operation and overshadowing with His Power being the Power of God He planted the beginnings of a Body for Himself that being made Man of a Virgin He might receive that Nature of Flesh in or upon Himself and that by the fellowship of this Conjunction the whole Body of Mankinde might be sanctified that as ALL MEN WERE HID or built IN HIM by means of His willingness to assume a Body so again He might be related unto ALL MEN or carryed back into all Men by that which was invisible in Him q Humani enim generis causâ Dei filius natus ex Virgine est Spiritu Sancto ipso sibi in hac operatione famulante suâ videlicet Dei inumbrante virtute corporis sibi initia consevit exordia carnis instituit vt homo factus ex Virgine naturam in se carnis acciperet perque cujus admixtionis societatem sanctificatum in eo universi generis humani corpus existeret vt quemadmodum omnes in se per id quòd corporeum esse voluit conderentur ita rursum in omnes ipse per quod ejus est invisible referretur Hilar. de Trinit l. 2. meaning His Divine Nature Once more For He did this once offering Himself a Sacrifice unto God being to redeem or recover the WHOLE SALVATION OF MANKINDE by the Oblation of this holy and perfect Sacrifice r Hoc enim fâ—cit semel scipsum offerens hostiam Deo omnem humani generis salutem oblatione sanctae hujus perfectae hostiae redempturus Idem in Psal 53. Lastly because this Testimony being somewhat more emphatical then its fellows would not be omitted For He took the flesh of sin that in the assumption of our flesh He might forgive sins being made a Partaker hereof by assumption not by sinning by His Death blotting out the sentence of Death that BY A NEVV CREATION OF MANKINDE He might ABOLISH THE CONSTITVTION OF THE FORMER DECREE suffering Himself to be crucified that by the curse of the Cross He might strike through dissolve or make voyd all the curses of that terrene or earthly Damnation s Carnem enim peccati recepit vt in assumptione carnis nostrae delicta donaret dum ejus fit particeps assumptione non crimine delens per Mortem sententiam Mortis ut novâ in se generis nostri creatione constitutionem Dec eti anterâ—oris aboleret crucifigi se permittens vt maledicto crucis obliterata terrenae Damnationis maledicta configeret omnia Idem de Trinit cap. 1. Whether He calleth that Damnation whereunto Men became subject by Adams Transgression Earthly because He judged the extent of the penalty of
it to consist onely in the dissolution of the Body by Death as if the Punishment of Hell fire came in upon the account of the Gospel in case it should be rejected which is the Judgment of some amongst us I shall not dispute nor undertake to determine but pass on to hear the sence of other learned orthodox and pious Fathers much about the same time with the former Cyril of Jerusalem much about the same times delivereth His Sence about the Redemption of Christ thus The Crown of the Cross is this it led by a light those that were blinde through ignorance it set at liberty those that were detained under sin and REDEEMED THE WHOLE WORLD OF MEN. And wonder not that the WHOLE WORLD should be redeemed since He was not a bare man but the onely begotten Son of God that dyed for it t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hierosolym Catech. 13. And again Knowest thou why or for what end the Kinde Lord did not decline Death It was that the whole World might not be destroyed through sin u Scisnè quamobrem non fugit mortem benignus Dominus Vt ne totus peccatis perderetur Mundus Ibid. i. e. as appears from the former sentence and the scope of the place that the whole World might be saved by Him In another place the same Author saith Heaven and Earth are full of His Glory the ends of the World are full of His Goodness full of His Praise the WHOLE NATVRE OF MAN is full of His Condescention c. A little after speaking of Christ He saith He that is the Offerer is the same that is offered up FOR THE WORLD And not long after Let Adam rejoyce saying unto Christ by Simeon Lord now lâ—ttest thou thy servant depart in peace according to thy Word Now dest thou dismiss or loose me from eternal bands now dost thou deliver me from corruption now dischargest thou my sorrow x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Hierosolym De Propheta Simeone c. Paulò post de Christo loquens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et posteà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evident it is that in this last Testimony He bringeth in Adam speaking not onely nor so much in His own Name personally considered but in the Name of His whole Posterity also Eusebius another Author of note about these times attesteth the same Doctrine by affirming that the Saints of old by the Teachings of the Divine Spirit came to learn long before that there was a certain Venerable and Great Sacrifice that should be highly accepted with God which should in time come unto Men and which would be the EXPIATION OF THE WHOLE WORLD And a little after This was the Christ of God concerning whom it was said of old that He should come unto men and should be slain after the manner of a beast or sheep FOR ALL MANKIND And again not long after According to the Testimonies of the Prophets there was found that Great and greatly to be esteemed Price for the redeeming both Jews and Grecians I mean that Expiation or Attonement FOR THE WHOLE WORLD that Sacrifice for the Souls OF ALL MEN that Offering for EVERY SPOT AND FOR EVERY SIN that Lamb of God y Qui venerabilem quandam Deoque acceptaÌ„ mâ—gnam hostiam venturam olim ad homines Divino indicante Spiritu tantò anté didicerant quae totius Mundi expiatio existeret c. Euseb De Demonstrat Evangel lib. 1. c. 10. Et mâ—x Hic autem fuit Christus Dei is de quo antiquitus à primis usque temporibus dictum est quòd ad homines esset venturus atque instar pecudis pro toto genere humano interficiendus Et mox Quando secundum Testimonia Prophetarum inventum est magnum magnique estimandum pro redimendis Judaeis pariter Graecis pretium illud videlicet pro toto Mundo Piaculum illud pro anima cunctorum hominum Sacrificium illa pro omni maculâ peccato purissima hostia ille vtique Agnus Dei c. c. Elsewhere He saith speaking of Christ that He took care for the Salvation OF ALL MEN THAT HAD BEEN BORN FROM THE BEGINNING OF THE WORLD and to destroy Him by His Death who had the Power of Death the Devil z Quandoquidem omnium quicunque à condito aevo fuissent salutem ipse curabat nec non vt suâ Morte deleret eum qui imperium Mortis habebat c. Euseb De Demonstrat Evang. l. 4. c. 12. This Author abounds with Sayings of like import Arnâ—bius another Christian Writer about the same times of good account bringeth in the Heathen arguing and demanding of Christians thus If the Saviour of Mankinde be come as you Christians affirm why doth He not by the same bounty deliver all Men He doth not deliver all alike who calleth all alike He doth not keep back or reject any person from His soveraign Grace or indulgence who affords the same power unto high lâ—w servants women children of coming unto Him To this this Author answereth The Fountain of Life is open FOR ALL MEN nor is any man denyed the right or power of drinking nor driven away from it If your pride or disdain be such that you reject the benefit of the Gift offered nay if your wisdom be so great as to call those things which are offered by Christ pastime and toys how doth He offend who inviteth you notwithstanding who hath onely this to do viz. to expose the fruit or blessing of his bounty to the arbitrement or free choyce of that right or power of chusing which is givâ—â— you a Si generis humani inquitis conservator advenit Cur omninò non omnes aequali munificentia liberat Non aequaliter liberat qui aequaliter omnes vocat haud ab indulgentiâ Principali quenquam repellit aut respuit qui sublimibus infimis servis faeminis pueris uniformiter potestatem veniendi ad sâ— facit Patet inquit omnibus Fo rs vitae neque ab jure potandi quisquam prohibetur aut pellitur Si tibi fastidium tantum est vt oblati respuâ—s beneficium Muneris quin imò si sapientiâ tantum praevales vt ea quae offâ—râ—ntur à Christo ludum atqueâ—nâ—ptiaâ— nomines quid invitans peccat cujus solae sunt hae partes vt sub tui juris arbitrio fructum suae benignitatis exponat Arnob. lib. 2. contra gentes Didâ—mus another Author of note in this Century and who was Jeroms §. 4. Tutor in his third Book concerning the Hoâ—y Ghost writeth to this purpose Wherefore the Father even for their Salvation â—â—t sparing His own Son delivered Him up unto Death that by the Death of His Son He being destroyed who had the Power of Death that is the Devil He might REDEEM ALL THOSE that were held in the bands of captivity by Him Not long after speaking of the Jews They saith He rising
debt of any other by dying whereas amongst the Sons of Men our Lord Jesus alone was found in whom all Men â—ere crucified all Men dyed all Men were buried yea and all Men rose again g Singulares quippe in singulis mortes fuerunt nec alterius quisquam debitum sâ—o funere sâ—lvit cum inter filios hominuÌ„ solus Dominus nostor Iesus extiterit in quo omnes crucifixi omnes mortui omnes sepulti omnes etiam sint suscitati Leo. Serm. 12. de Passione Domini Elsewhere thus That general and deadly Hand-writing of our being sold under sin and death was cancelled and made voyd and the bargain of our captivity passed into a right of Redemption h Evacuatum igitur est illud generale venditionis nostrae lethale chirographum pactum captivitatis in jus transiit Redemptionis Idem Serm. 10. de Passione Domini Once more That He Christ might repair the life of ALL MEN He took on Him the cause of all Men and that which He of all Men was not bound to do He made voyd the force of the old hand writing by making payment of the debt due thereby FOR ALL MEN i Vt autem repararet omnium vitam recepit omniuÌ„ causam vim veteris chirographi quod solus inter omnes non debuit pro omnibus solvendo vacuavit Idem Epist 72. Fulgentius about the year 500 succeeded His Predecessors in the inheritance of their Judgment concerning the Universality of Redemption by Christ. As the Devil saith He smote or wounded whole man by deceiving him so God by assuming whole man saved him that so one and the same might be acknowledged both the Maker and REDEEMER OF THE WHOLE CREATVRE or Creation who was able both to make that which was not and to REPAIR or restore THAT WHICH WAS FALLEN k Sicut totum hominâ— Diabolus decipiendo percussit ita Deus totum suscipiendo salvavit vt agnosceretur idem creaturae totius Conditor Redemptor qui potuit quod non erat facere quod dilapsum est reparare Fulgent ad Thrasimund l. 1. c. 14. Primasius who lived somewhat more then an hundred years after Augustin §. 11. helped to keep the Doctrine we plead alive in the World As Christ saith He suffered reproach from his own he means the Jews whom He CAME TO REDEEM when they said unto Him Thou hast a Devil and offered Him all other indignities even to his Passion it self l Sicut enim Christus improperiuÌ„ sustinuit à suis quos vâ—nerat reâ—mere quadâ— ei dixerant Damonium haâ—es catera maâ—â— ei intulerâ—nt usque ad Passionem c. Primas ad Heb. c. 11. so did Moses likewise c. If Christ came to redeem those who charged Him with having a Devil with casting out Devils through Beel-zebub and who maliciously prosecuted Him with all manner of injuries and evil entreaties and this unto death doubtless He came not to redeem the Elect onely or such who in conclusion repent beleeve and are saved for some of these and particularly those that said He had an unclean spirit were charged by Him with that sin which He saith shall not be forgiven neither in this World nor in the World to come Matt. 12. 32. compared with Mark 3. 28 29 30. The same Author elsewhere saith that Christ as much as lay in Him DYED FOR ALL MEN how ever his Death profiteth none but onely those who are willing to beleeve in him m Ita Christus quantum in se fuit pro omnibus mortuus est quanquam non profit ejus Passio nisi soluÌ„modo iis qui in eum credere volunt Idem ad Heb. c. 2. And yet again The Father Son and Holy Ghost is or are the God of all Men and therefore desireth that ALL THAT HE HATH MADE SHOVLD BE SAVED A little after The Blood of Christ hath verily been shed FOR ALL MEN benefiteth them that beleeve n Pater Filius Spiritus Sanctus omniuÌ„ hominum Deus est ideo cupit omnes salvari quos fecit Et paulò post pro omnibus quidem effusus est sanguis Christi sed credâ—ntibus prodest c. Idem in 1. ad Tim. c 2. c. Gregory sirnamed the Great about the year 570 counted it neither Heresie nor Error to teach the same Doctrine The Father then saith he being just and punishing him who was just meaning Christ disposeth all things justly because upon this account HE JVSTIFYETH ALL or all things because he condemneth him for Sinners who was without sin o Pater ergo cum justus sit justuÌ„ puniens omnia justé disponit quia per hoc cuncta justificat quòd eum qui sine peccato est pro peccatoribus damnat c. Greg. Mag. Moral l. 3. c. 11. Elsewhere he termeth Christ THE REDEEMER OF MANKINDE p Redemptor quippe humani generis Mediator Dei hominis per carnem factus c. Idem Moral lib. 9. c. 21. vid. lib. 33. c. 10. and in another place expresly saith that Christ REDEEMED ALL MEN by his Cross but yet that it remaineth that he that endevors to be redeemed i. e. to enjoy the Redemption purchased for him by Christ and to reign with God be crucified q Remansit quidem quia non omnia nostra Christus explevit Per crucem suam quidem omnes redimit sed remansit vt qui redimi regnare cum Deo nititur crucifigatur Idem in 1. Reg. cap. 9. 24. Bede somewhat above an hundred years after Gregory propagated the same Doctrine in the World for Truth Joseph saith he in the Egyptian language signifieth Saviour of the World This is manifest in Christ since under the figure of Joseph He is declared to be the SAVIOUR not of the one onely Land of Egypt but also of the WHOLE WORLD And soon after But in our Joseph meaning Christ the WHOLE WORLD deserved to receive increase r Vocaturque Joseph linguâ Egyptiacâ Salvator Mundi Manifestum est de Christo quando sub figurâ Joseph Salvator ostenditur non tantum unius terrae Egypti sed totius Mundi Bed in Gen. c. 41. Et mox In nostro verò Joseph augmentum habere Mundus omnis meruit Theophylact who lived more then two hundred of years after him viz. about the year 930 as some of our best Chronologers calculate the time of his mortality is a sufficient witness that the same Doctrine was alive in the Church in his time He verily saith he speaking of Christ dyed FOR ALL MEN and canst not thou endure to pray for them s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in 1 Tim. c. 2. 6. Elsewhere we have words to this effect from his Pen As by the offence or fall of one the curse came upon all Men that which before he called judgment or condemnation he now calleth an offence that is the sin of
Therefore without controversie the sence of the Nicene Fathers in the mentioned Passage of their Creed was that Christ became Man and suffered death for all Men without exception Now this Nicene Creed as is well known to those that are a little versed in Ecclesiastical History was attested and subscribed by the three Oecumenical Councils next following the first at Constantinople the second at Ephesus the third at Chalcedon Nor do I remember that it was ever censured or rejected by any Council or Synod esteemed Orthodox I shall not insist upon that Epistle of Cyril of Alexandria an Author lately mentioned written to Nestorius the Heretique approved by three General Councils in which Epistle Christ is expresly termed the Saviour of us all g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerardus Johannes Vossius a late Protestant Writer of good Note a diligent Searcher into and unpartial Relator of matters of Antiquity reporteth that by a Synod assembled at Mentz in the year 848 of which Rabanus Maurus was President and at which Haymo was present Goteschalcus the Monk was condemned who amongst other erroneous Opinions held That they who perish although they sometimes beleeved and were baptized yet were not redeemed by Christ but onely Sacramentally or as far as the sign of Redemption reacheth nor ever separated from the mass of perdition h Cujus inter dogmata erat eos qui pereunt â—t si prius credi derint baptizati suerint non nisi signo tenus redemptos fuisse à Christo nec unquam à perditionis massâ fuisse secretos Gerar. Joh. Voss Hist Pelag. lib. 6. Thesi 12. The same Author addeth further that soon after this Moguntine Synod there followed a Council of the Church of Rhemes and of many other Bishops in France whereof Hincmarus a learned man in these times was President this Council He saith approved the Judgment of the former touching their censure of Goteschalcus Yea He proceedeth and saith yet further that the Church of Lyons although in many things it rather inclined to Goteschalcus then to the two late mentioned Synods yet in the Particular in hand it approved the Sentence of the said Synods In a large Transcription which he exhibiteth from the Acts of this last Synod he citeth words to this effect How then when they are baptized in the Death of Christ and are washed from their sins in HIS BLOOD is that true Renovation and true Purgation wrought if they yet remain in the mass of Damnation and Perdition concrete and not severed i Quomodo ergo in eis perficitur dum in Morte Christi baptizaÌ„tur in ejus Sanguine à peccatis abluuntur vera innovatio vera muÌ„datio si adhuc in damnationis perditionis massâ concrâ—ti non discreti detinentur Ibid. He speaketh as appears all along the Discourse of such Persons who finally apostatize and perish Therefore the clear sence of this Council also was that those who are washed from their sins in the Blood of Christ and consequently who were redeemed by Him may notwithstanding perish The same Doctrine as the same Author reporteth was approved and further established by another Synod held at Valentia in France consisting of the Bishops or Ministers of the fore-mentioned Church of Lyons and of two other Churches who professed that they did beleeve it as a thing meet to be held with the firmest belief that as some of those who are truly regenerate and truly redeemed are eternally saved by means of their continuance through the Grace of God in their Redemption so that others OF THEM because they would not abide in the safety of that Faith which they once received and chose rather whether by embracing corrupt Doctrine or by wickedness of life to reject and MAKE VOYD THE GRACE OF REDEMPTION then to preserve it are never able to arrive at the fulness of Salvation or to attain eternal Happiness k Item firmissimé tenendum credimus quòd omnis multitudo fidelium ex aquâ spiritu regenerata ac per hoc veraciter Ecclesia incorporata juxta DoctrinaÌ„ Apostoli in Morte Christi baptizata in ejus sanguine á peccatis abluta quia nec in eis potuit esse vera regeneratio nisi fieret vera Redemptio cum in Ecclesiae Sacramentis nihil sit cassum nihil ludificatorium sed prorsus totum verum ipsâ sui veritate ac sinceritate subnixum Ex ipsâ tamen multitudine Fidelium RedemptoruÌ„ alios salvari aeternâ salute quia per gratiam Dei in suâ RedeÌ„ptione fideliter permanent alios quia permanere noluerunt in salute fidei quam initio acceperunt Redemptionisque gratiam potiús irritam facere pravâ Doctrinâ vel vitâ quà m servare elegerunt ad plenitudinem salutis ad percaptionem aeterna Beatitudinis nullo modo pervenire c. If my Library would hold out it is like I might be able to produce other §. 14. Councils and Synods besides these insisted upon interessed in the same Doctrine which these as we have heard avouched for Orthodox But the joynt Testimony of those which have been produced is I suppose matter enough and proper enough to stop the mouth of that whether ignorant or worse-conditioned Calumny which traduceth the Opinion or Doctrine of General Redemption as if it were an old rotten Popish Opinion that had been from time to time rejected and thrown out of the Church by all orthodox and sound Men. The truth is I have not in all my reading which I confess is of no considerable compass for my years to my best remembrance met with the censure or rejection of the said Doctrine in the Acts or Records of any one Council or Synod whatsoever unless haply it be in the Acts of the nuperous Synod of Dort For to a man of an erect Judgment and whose spirit hath more of God and of a man in it then to suffer it self to be yoked with prejudice or base partiality reading and weighing some Passages in the Records of this Synod it cannot lightly but be a matter of some difficulty and which will cost him some of his thoughts to resolve himself clearly what the Resolutions of this Synod were touching the extent of the gracious Intentions of God in or about the Redemption purchased by Christ at least in case these Resolutions of theirs be onely estimated by their expressions Do not such Sayings as these distinctly sound Universal Attonement by Christ God commiserating MANKIND being fallen sent His Son who gave Himself a price of Redemption FOR THE SINS OF THE WHOLE WORLD And a little after Since that Price which was PAYD FOR ALL MEN and which will certainly benefit all that beleeve unto Eternal Life yet doth not profit all Men c. Again So then CHRIST DYED FOR ALL MEN THAT ALL AND EVERY MAN might by the mediation of Faith through the vertue of this Ransom obtain Forgiveness of sins and eternal Life I know
redemptioneÌ„ à maledictione Legis necessaria erant obedientiâ passione suâ plenè sufficientâ—r abundanter consummata persoluta esse And that He doth not speak this with particularity of respect to the Sins or Redemption of a few or of the Elect onely but simply and with reference to the Sins and Redemption of all Men appears 1. From the clear drift and purport of the Discourse in hand which was to prove against his Tridentine Antagonists that Christ in and at his Death left nothing unperformed that was necessary or required viz. by way of satisfaction of any person whatsoever for his Redemption or for the Expiation of his sins the Sence and Doctrine of His Adversaries being that Indulgences or satisfactory Performances by those yet living were available not onely for the Elect being in Purgatory for they no where appropriate this Element unto them but for any or all without exception which according to the Notion of their Faith were sent thither for want of a compleat satisfaction made for their sins 2. Soon after in progress of the same Discourse He citeth this from the Apostle Unus pro omnibus mortuus est One dyed for ALL MEN i 2 Cor. 5. and from another Apostle this Si quâ— peccaverit c. If any man sin we have an Advocate c. And He is the Propitiation for our sins and not for ours alone but for the sins of the WHOLE WORLD k 1 John 2. 2. 3. There is not the least insinuation in the said Passages of any limitation or restriction intended by Him to the Elect or their sins onely 4. And lastly The general Sence of the latter Passages is fairly and fully comportant both with the express tenor of the former and indeed with the Judgment of the Author in other parts of His Writings where He hath occasion to declare His Sence in the Point Luther himself led them into the way of the same Doctrine though haply §. 19. He did not walk so uniformly or stedily in it as they did Christ saith He is slain before or in the sight of the World is condemned ones down into Hell or into the grave But before God He is the Salvation OF THE WHOLE WORLD from the beginning to the end of it l Christus occiditur coram Mundo damnatur â—t descendit ad inferos Sed coram Deo est salus totius Mundi à principio usque ad fineÌ„ Luther in Gen. c. 45. vers 5. In another place The sins of the WHOLE WORLD which are committed from the first man to the last day thereof lie upon the back of that one man who was born of Mary m â—oâ—â—s Munâ—i peccaâ—â— quae à primo homine inde ad novissimum diem fiâ—â—t jacent in tergo unius hominis qui ex Mariâ natus est Idem Serm. 1. De Passione c. Elsewhere We all fell in or by the Fall of Adam our first Parent and THIS FALL must be recovered by Christ viz. by His Ignominy Shame Reproach and Death n Ada namque primi Parentis casu omnes lapsi sumus atque illum lapsum per Christum instaurari oportuit ejus nempe ignominiâ— dedecore opprobrio Morte c. Idem Postill in Domin Trinitatis c. If Adams Fall wherein All Men without exception fell be recovered or restored by Christ all that fell thereby must needs be recovered or restored by Him If onely the Elect so called be recovered this is no recovery of Adams Fall but onely of a small or less considerable part of it or rather of some few persons onely who fell thereby The same Author in another place saith that Paul in His Epistle to the Romans writes That God promised by His Prophets in the Holy Scripture the Gospel concerning his Son Jesus Christ our Lord namely that ALL MEN SHOVLD BE SAVED by him according to that which was said to Abraham Gen. 22. In thy seed shall all the Nations of the Earth be blessed c. And afterwards Christ from the beginning of the World to the end thereof remains the same by whom ALL MEN are TOGETHER or alike saved o Paulus Rom. 1. scribâ—â— Deum Evangelion per Prophetas Sanctâ Scripturâ de Filio suo Jesu Christo Domino nostro promisisse nempe omnes per ipsum salvos fore c. Et posteà Christus ab initio Mundi usque in finem idem perdâ—rat per queÌ„ omnes juxtà salvantur Idem Ibid. Primâ Dominicâ in Adventu Elsewhere this Author affirms the Grace of God to be toti orbi communis p In Domin 3. Adveâ— common to the whole World and again He affirmeth that Christ is Vita Lux OMNIUM hominum i. e. the Life and Light of ALL MEN q Ad summam Missam in Naâ— tal Domin to omit many other Passages of like import that might readily be drawn together out of the Writings of this noble Champion of the Protestant Faith So that there is little question but that the Lutheran party of the Reformed Religion do more generally if not wholy and entirely for I want the opportunity of Books to inform my self concerning the respective Judgments of them all accord with us in the generality of Redemption purchased by Christ For the finishing of the Chapter in hand and upon the matter of this §. 20. first Part of our Discourse it remaineth onely that I desire the unpartial Reader seriously and as in the Presence of God to consider whether the Testimonies and Sayings which shall be presented unto Him in the remaining part of this Chapter out of the Writings of Calvin and some other principal men that are generally looked upon as Followers of His Doctrine and consequently as Adversaries to the Great Doctrine of Universal Redemption maintained in this Discourse whether I say these Testimonies and Sayings do not evince above and beyond all contradiction that these men were not so through uniform setled or consistent with themselves in their Judgments about the Doctrine of Redemption as men had need be whose Authority Judgments are commonly taken for the Standard of other Mens Faith and judged little less then equal to the Foundations of the Prophets and Apostles themselves in matters of Religion Certain I am that the frequent and notorious inconsistencies that occur in their Writings about the Great Article of the Christian Faith so much argued and debated in our present Discourse have ministred an unhappy advantage to some of our Adversaries of the Synagogue of Rome to elevate and expose to contempt the Credit Worth Learning Authority of the Principal Supporters and Defenders of the Protestant Religion r Vid. Johan Paul Windeck Controvers de Mâ—rtis Christi efficacia p. 47 48 49 c. p. 25â— 262 267 c. I speak not these things nor shall I speak any thing God willing at any time to the undervaluing of the Learning Parts labor
de Philanthropiâ c. In another Place After the same manner He saith it is in this Redemption of Mankinde whereof we speak that Reprobates and men deplorably or desperately wicked do not receive it neither comes to pass through any defect of the Grace of God nor is it meet that for the sons of Perdition sake that it should lose the glory and title of an Universal Redemption in as much as it is prepared for all and all are called unto it g Ad eum modum habet Redemptio ista generis humani de quâ loquimur quod illam homines reprobi ac deploratè impij non accipiant neque defectu fit gratiae Dei neque justum est vt illa propter filiâ—s perditionis gloriam ac titulum universalis Redemptionis amittat cum sit parata cunctis omnes ad illam vocentur Idem Loc. De Redemptione Gen. Human. Elsewhere He saith Christ dyed not for His Friends alone but for His Enemies also NOT FOR SOME MEN ONELY BVT FOR ALL MEN. This is the immense lâ—titude or compass of the Love of God h Christus verò non pro amicis tantùm sed inimicis non pro quibusdam tantum sed pro omnibus mortuus est Haec est immensa Divinae Dilectionis amplitudo Idem in 2 ad Cor. 5. 14 15. I know not how a man can express his sence for Universal Redemption though he should abound in it never so much in wordâ— more significant and distinct These Passages with many others like unto them have been formerly cited from this Author Peter Martyr hath these Sayings His Will was speaking of God that it should be well WITH ALL MEN and that One onely should in the mean time suffer i Voluit ille vt omnes benè haberent unus interim pati P. Martyr Loc. Com. Class 2. c. 17. §. 19 Again It was meet that for our Redemption some good thing should be offered unto God which should equally or rather more please Him then all the sins of the World had displeased Him k Oportebat vt ad nos redimendos bonum aliquod offeretur Deo quod aut aequè aut etiaÌ„ magis placere posset quaÌ„ omnia MuÌ„di peccata displicuisseÌ„t IdeÌ„ Ib. In another place He readily granteth that God with that Will which is called His antecedent Will willeth that all Men should be saved l Vnde si hanc Dei voluntateÌ„ respiciamus illuÌ„ facile dicemus velle omnes salvos Idem Loc. Câ—ass 3. c. 1. sect 45. which is the express Notion and Sence wherein we declared our Judgment in the Point of Universal Redemption by Christ m Cap. 17. Sect. 1 9. Elsewhere He produceth this Scripture God will have all Men to be saved to prove that God is not the Author of Sin in the World and upon this account argueth thus If God will have Men saved then He useth good means and doth not stir them up to sin for sin brings men to destruction n Loc. Com. Class 1. c. 14. sect 2. Si salvos vult bonis mediis utitur non incitat ad peccandum Peccata enim ad exitiuÌ„ deducunt If His Sence were that God willeth onely that the Elect should be saved then notwithstanding this Argument God might be the Author of all the sins in the world that are committed by far the greatest part of Men viz. by all those that are not Elected which doubtless was as far from His minde as it is from truth For if Gods Will that Men should be saved be a Reason to prove that He inclineth not Men unto sin the probatory force of it in this kinde can extend no further then to such Men onely whom He willeth should be saved Bucer if there were any agreement between his Judgment and his words §. 23. was as full and through for General Redemption as any man Whereas saith He the World was lost or undone by one sin of Adam the Grace of Christ did not onely abolish this sin and that Death which it brought upon the World but likewise took away AN INFINITE NVMBER OF OTHER SINS WHICH WE THE REST OF MEN HAVE ADDED to that first Sin o Cum enim ex uno Adae peccato orbis perditus sit gratia Christi non hoc solum peccatum et mortem quam intulit abolevit sed simul infinita illa sustulit peccata quae reliqui homines primo illi peccato adjecimus Bucer in Rom. 5. 16. Afterwards If we consider that every particular man by his Transgressions increaseth the misery of Mankinde and that whosoever sinneth doth no less hurt his Posterity then Adam did all Men it is a plain case that the GRACE OF CHRIST HATH REMOVED MORE EVILS FROM MEN THEN THE SIN OF ADAM BROVGHT upon them For though there be no sin committed in all the World which hath not its original from that first sin of Adam yet all particular men who sin as they sin voluntarily and freely so do they make an addition to their own proper guilt and misery ALL WHICH EVILS since the alone BENEFIT OF CHRIST HATH TAKEN AVVAY it must needs be that it hath taken away the sins of many and not of one onely Manifest therefore it is that more evils have been removed by Christ then were brought in by Adam p Verùm si consideramus singulos MortaliuÌ„ suis quoque transgressionibus maluÌ„ generis humani auxisse non minùs quicunque peccant suis posteris nocere atque nocuit omnibus Adam in aeperto est gratiam Christi plura depulisse ab hominibus mala quà m Adae noâ—a intulerit Nam licet in Orbe nihil peccatuÌ„ sit quod ex illo primo Adae lapsu non trahat originem tamen singuli qui peccant vt suâ quoque liberâ voluntate peccant ita suum quoque adjiciunt reatum suam adferunt perniciem Quae omnia Mala cum beneficium Christi solum sustulit certé jam multorum peccata sustulit non unius Adae Manifestum est igitur plura per Christum Mala submoâ—a esse quà m Adam intulerat Idem ad â—om 5. 17. And yet further this Author saith As by the Fall of one Sin prevailed over all so as to make all liable unto Condemnation so likewise the Righteousness of one so far took place on the behalf of ALL MEN that ALL MEN may obtain the Justification of Life hereby q Infert hîc Apostolus repetit suÌ„mat quae tribus praemissis collationibus disseruit haec scilicet Sicut ex unius lapsu peccatum in omnes invaluit vt reddiderit omnes condemnationi obnoxios sic etiam unius Justiciam in omnes homines obtinuisse vt Justificatio vitae omnibus contingat Idem ad Rom. 5. 18. He that converseth much with the Writings of other late Protestant Authors such I mean to whom the lot is fallen of being esteemed orthodox shall upon a little
Wrath conceived against it in Heaven a Venit ergo Christus Dominus in MunduÌ„ à patre missus Et cur missus Vt damna Naturae resarciret VideÌ„s siquideÌ„ Dominus miseraÌ„ perditaÌ„ infirmitatis nostrae conditionem innatâ fragilitate ad vitia procliveÌ„ sic dilexit MunduÌ„ vt FiliuÌ„ suuÌ„ unigenituÌ„ ultrò imperaret qui fragilitati succurreret Mortem in Salutem verteret in coelo iram pacificaret c. Foxus in Apoc. c. 14. p. 538. c. The condition of the Elect or of Beleevers was not miserable or lost or how ever not the condition of these onely Therefore this Author in saying that the Lord so loved the World that He voluntarily bestowed c. could not by the World mean such only Elect or Beleevers but the generality of Mankinde the condition of all which was equally lost and miserable and who are frequently signified and expressed by the word World Lavater preaching with his Pen upon the Prophet Ezekiel teacheh the §. 25. Doctrine asserted by us in words to this effect Some say I could willingly dye but that the greatness of my sins maketh me afraid of Death The Mindes or Consciences of these men are to be raised with this Consolation that we know that God hath layd our sins upon Christ so that He hath made satisfaction upon the Cross for us all b Nonnulli dicant equidem optareÌ„ mori sed magnitudo peccatorum meorum facit vt Mortem refugiam Erigendi sunt animi hâc consolatione quòd scimus Deum peccata nostrae Christo imposuisse vt pro nobis omnibus in cruce satisfaceret Lavater in Ezek. Homil. 18. To a Person troubled or dismayed with the fear of Death through the greatness of his sins it is a very faint Consolation to understand or consider that God hath layd the sins of some few men upon Christ or that He hath made satisfaction for the Elect or for those that beleeve one main ground of his trouble or fear being whether he be of the number either of the one or the other Therefore doubtless the Authors Sence in the Passage was that Christ hath made satisfaction upon the Cross for all Men without exception Chamier as solemnly engaged an Adversary against the Opinion of General Redemption as any yet so far be friendeth the Truth at unawares as to say that the Righteousness of Christ is common for the saving of ALL MEN unto Eternal Life c Eadem ratio est Iusticiae Christi quae communis est omnibus servandis in vitam aeternam Chamier Panstrat t. 3. lib. 21. cap. 21. Sect. 3. pag. 914. Mr Perkins is known to have been very deeply also baptized into the same spirit of opposition to us in the present Controversie yet I finde these words cited from him for I have not I confess as yet found them in the Tract it self out of which they are cited Every person in the Church by vertue of this Command of God Beleeve the Gospel is bound to beleeve that He is redeemed by Christ as well Reprobates as Elect though in a different consideration d Quisque in Ecclesia mundatâ— Dei Crede Evangelio tenetur creaerâ— se redemptum esse per Christum etiam Reprobos perinde atque Electos sed alia atque alia ratione Electus tenetur credere c. c. These words I so much the rather beleeve are to be found in this Author though as I now said I have not yet met with them here because I finde the same words in effect and not much differing in form in other Writers Partakers of the same Apprehensions with Him in the subject matter in hand For Zanchius expresseth himself to the same Point thus As EVERY ONE is commanded by God to beleeve and this with a proper and singular Faith that Christ dyed for Him and that His sins are expiated by the Death and Blood of Christ that His sins are pardoned for Christs sake that He is justified in or by Christ so He is bound also to be fully perswaded in himself that He was long before as viz. before the Foundation of the World chosen in Christ and predestinated to the participation of these benefits e Ergo vt quisque jubetur credere idque propriâ singulari fide ChristuÌ„ pro se mortuum esse sua peccata Christi Morte ac sanguine expiata fuisse se Patri per ChristuÌ„ reconciliatuÌ„ esse sibi peccata propter ChristuÌ„ esse condonata se in Christo justificatuÌ„ c. ita etiam peculiari fide tenetur persuasuÌ„ habere se ad horuÌ„ beneficioruÌ„ participationeÌ„ longè antè hoc est ante Mundi constitutionem fuisse in Christo electuÌ„ ac praedestinatuÌ„ c. Zanch. de Natarâ Dei lib. 5. cap. 2. qu. 1. thesi 1. c. Such sayings as these from men who professedly stand declared in their Judgments for such a Personal and Particular Redemption which excludeth the far greatest number of men from part or fellowship in it are unto me though no hard Interpreter either of mens words or actions of an Interpretation of no good accord with the Honor of their Authors Bullinger in his Writings frequently riseth up in confirmation of what his fellows somtimes affirm in the behalf of the Doctrine of our present Contest Amongst other Passages of this Interest I read words to this purpose It remains then as undubitable Truth that the Lord Christ is a full Propitiation Satisfaction Offering and Sacrifice for the Sins for the Punishment I say and for the fault or delinquency OF THE WHOLE WORLD f Itaque relinquitur jaÌ„ indubitatum ChristuÌ„ DominuÌ„ plenariaÌ„ esse PropitiationeÌ„ SatisfactioneÌ„ Hâ—stiaÌ„que victimaÌ„ pro pâ—ccatis pro poenâ inquaÌ„ pro culpâ totius Mundi c. Bullinger De Justifie Fidei Ser. 6. J. Jacobus Grynaeus numbereth him amongst his Orthodoxographers i. e. his orthodox and sound Writers who reasoned thus against the Pelagian Heretiques who denyed that Christ dyed for all Men If it were so how could the Apostle say that as in Adam all dye so in Christ ALL shall be made alive yea and saith withall that the Catholique Church utterly detests that Opinion which denyeth that Christ assumed the Nature of Man for all Men and that He dyed for all Men g DominuÌ„ nostruÌ„ Iesum ChristuÌ„ aiuÌ„t humanaÌ„ carnem non pro omnium salute sumpsisse nec pro omnibus mortuuÌ„ esse Hoc omnimodis catholica detestatur Ecclesia Nam si ita esset quomodo Apostolus diceret Sicut in Adam omnes moriuntur ita in Christo omnes vivificabuntur Orthodoxographia part 2. p. 1503. Dr Jo Davenant an eminent Member of the Synod of Dort in stead of an Answer to this Argument of his Adversaries against Justification by the imputed Righteousness of Christ If the Righteousness of Christ which is the general Price of the Redemption of all Men be imputed to us