an unholy thing Now this in a degree do all presumptuous Backsliders who having been sacramentally washen in the blood of Christ and professed faith in him to look for Redemption through him do afterwards return with the Dog to the vomit and with the Sow that is washen to the Wallowing in the mire as Saint Peter describes such kind of persons 2 Pet. 2. last what do they herein but trample upon their Redeemer O take heed it be not so with any of us Take heed brethren lest there be in any of you an evil heart of unbelief in departing or to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius observes from the living God Heb. 3.12 Such Apostacie beware of lest thereby we put our selves into a desperate hopeless condition As for such how can they expect any benefit from the death of Christ whilest they thus directly cross the end for which he dyed which was to redeem those for whom he gave himself from iniquity free them as from the guilt so from the power of sin Which let all those who expect to have any share in this benefit have a special regard unto Being Redeemed by Christ bought with his blood as you believe do not now sell your selves as Ahab did to work wickedness so as to give ovet your selves to any sinfull way or course whatsoever In so doing what do you but sell your selves for nought As the Lord tells his people the Iews Isa 52.3 By their sins they had sold themselves into the hands of the Babylonians for which they had not so much as thanks from those their hard Masters And truly so do all revolting and backslding Christians by returning to their former sinfull wayes they sell themselves for nought yea that which is worse than nouhht for naught for that which without spedy repentance will bring them to nought prove their utter ruine Which far be it I say from every of us Is it so that we profess our selves to be in the number of these Redeemed ones now let this Grace of God bringing salvation which hath herein appeared unto us teach us and that effectually this great Gospel-Lesson here held forth that denying ungodliness and worldly lusts we live soberly Righteously godly in this present world This is our Apostles drift and scope in the Text where he maketh use of this as an Argument to press and enforce that Lesson upon Christians that they should so live in as much as Christ gave himself for them for this end viz. to Redeem them from Iniquity And such use let all of us make of it Not turning this Grace of God into wontonness taking liberty to sin because Christ hath redeemed us from it but therefore denie all ungodliness and worldly lusts living soberlie righteouslie and Godlie Such it becomed the Lords Redeemed ones to be They shall call them the holy people the Redeemed of the Lord saith the Prophet speaking of the Iewes when returned from their Babilonian Captivity Isa 62. last And such let all the Lords people be such as lay claim to this Benefit Being the Redeemed of the Lord let them be a holy people such a are redeemed from their vain conversation as Saint Peter describes true beleevers 1 Pet. 1.19 so walking as becometh those who have interest in so great a mercy Vse 5. Comfort to all true beleevers who are the Lords Redeemed ones To close up all in the 5th and last place Hath the Lord Jesus given himself for his people to redeem them from All iniquitie Why then let me hear for the Comfort and Consolation of all true beleevers take up the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is he that condemneth It is Christ that dyed Rom. 8.34 what though Satan the great Accuser do now bring against you many indictments charging upon you many and great sins yet let none of them dismay or discourage you Remember what you heard from Saint John that the blood of Jesus Christ cleanseth us from all sin Which in effect speaketh the same thing with this in the Text. Christ gave himself to redeem us from all iniquity Who then is it that shall lay any thing to the charge of Gods chosen Having such a Surety who hath undertaken for them and discharged their debt to the uttermost farthing True indeed had he made satisfaction in part and left them to do the rest as Papists would have it well might they the best of them be thought full about their condition The least sum undischarged by the surety and left upon the account of the Debtor who hath nothing to pay it with is enough to keep him indurance And so would the least sin left unsatisfied for be enough to detain us under the Curse of the Law which runs in that latitude Cursed is every one that continueth not in every thing Gal. 3.10 But here is the Comfort of true beleevers The Redemption which Christ hath purchased for them is a full and plenary Redemption even from All iniquity and the All of iniquity And therefore whilest blinded Papists busie themselves about their Labour in vain studying how to make satisfaction for their sins let the Lords people onely study how to testifie their thankfulness unto him who hath taken this work out of their hands and done it for them To this Great God and our Saviour Iesus Christ who hath thus given himself for us to Redeem us from all Iniquitie To him with the Father and Eternal Spirit be praise honour and glory now and for ever Amen Thus have I done with the former of those Ends wherefore Christ gave himself the first and immediate end Redemption Come we now to the latter which is a consequent following upon it viz. Purification And purifie unto himself a Peculiar people c. Parts 3. IN the handling of which words I shall propound these 3. things to be considered The Agent Act End The Purifier the Purification and the Design therein Who it is that doth this How he doth it and Wherefore he doth it Deal with them severally 1. The Agent the Purifier Part 1. The purifier Christ himself who it is that undertaketh this work which is even he that undertook the former Redeemer and Purifier are both one even the great God our Saviour Iesus Christ He it is that Purifieth those whom he hath Redeemed Of which more anon Part 2. The Act Purification 2. But how doth he do this That is the second thing the Act. To which Answer may be returned This he may be said to do two wayes Sacramentally Really Christ said to purify his people two ways 1. Sacramentally 1. Sacramentally Such were the Jewish Purifications under the Law which were made by divers kinds of Offerings and Washings Oblations and Ablutions and other Ceremonial observances Of which the Apostle speaking Heb. 9.13 tells us that they sanctified to the hurifying of the flesh making those who made
only to them for whom he was delivered unto death but to him that delivered him unto death In the 15th of John Christ saith to his Disciples If ye were of the world the world would love you Where saith Augustin he speaks of the Church universal which Christ oftentimes calls the World As in that Scripture God was in Christ reconciling the world unto himself and in that Scripture Artic. 1. Quod Dominus noster Jesus Christus non pro omnium hominum Redemptione sit passus Respon Quod ergo ad magnitudinem potentiam precii quod ad unam pertinet causam generis humani sanguis Christi Redemptio est totius mundi sed qui hoc seculum sine fide Christi sine regenerationis Sacramento pertranseunt redemptionis aliena sunt Cum itaque per unam omnium naturam omnium causam a Domino nostro in veritate susceptam redemti recte omnes dicantut non tamen omnes captivitate sunt liberati Redemptionis proprietas haud dubium penes illos est de quibus princeps mundi hujus missus est foras jam non vasa diaboli sed membra Christi sunt August liber refellens articulos faâ—so ipsi impositos Artic. 1. Prosp ad capit object Vincent Respons 1. The Son of man came not to condemn but to save the world and in that Scripture We have an Advocate with the Father Jesus Christ who is the Propitiation not for our sins only but for the sins of the whole world That is the Church so called because scattered throughout the world And whereas he was charged by the Pelagians with denying that Christ suffered for the Redemption of all men he plainly gave his sense therin thus As for the greatness and suffciency of the price the blood of Christ is the Redemption of the whole world but they that die without Faith and Regeneration are aliens from Redemption All men saith he are rightly said to be redeemed in respect of one nature of all and the one cause of all which the Lord did truly take upon him and yet all are not not delivered from captivity The propriety of Redemption without doubt belongeth unto them out of whom the Prince of this world is cast who are not vessels of Satan but the members of Christ And herein Prosper doth totidem verbis concur with him This ergo was the sense of the Orthodox for by Augustins judgment you may measure the rest in those times In the 8th Century this truth of Christ was defended and maintained by Gotteschalchus and for which with other truths of the same concernment he suffered imprisonment 20. yeares as appeares by the Articles which his Adversaries charged him with accused him of and condemned him for viz. (l) 1. Sicut Deus quosdam ad vitam aeternam ita quosdam praedestinavit ad morteÌ„ eternam 2. Non vult Deus omnes homines salvos fieri sed tantum eos qui salvantur quia quaecunque voluit dominus fecit in coelo in terra 3. Non pro totius mundi redemptione i. e. non pro omnium hominum salute redemptione Dominus salvator noster Jesus Christus est crucifixus mortuus sed tantum pro his qui salvantur Baron Annual anno dom 848 Caâ—vis Cronoâ—og anno dom 848. Vossii histor Pelag. lib. 7. Ps 4. Vsheri histor Gotteschal p. 15. that he said that as God hath predestinated some to eternal life so he hath predestinated some to eternal death 2. That God would not have all men to be saved but only those that are saved because whatever God willeth that doth he in heaven and in earth 3. That Christ did not dye for all but only those that are saved Another Article there was also about the Trinity but that was not insisted on His great Adversaries were Rabanus Maurus and Hinomarus but though he was condemned by a Synod of their packing yet he was defended and justified by Remigius Flerus Prudentius Strabus the Church of Lyons and the Valentine Councel in these particulars As for the truth now in hand Remigius saith (m) De dominici sanguinis pretio quod pro his tantum qui credere voluerint datum sit maâ—ifesta est beatorum Patrum sententia quam iste ut putamus legendo didicerat damnare metuebat Vsher histor Gottes p. 64. concerning the price of Christs blood that it is given onely for those that shall believe is the manifest sentence of the blessed Fathers which Gotteschalcus as we think in reading hath learned and dareth not condemn the Church of Lyons saith (n) Admoneamus ut vigilanter fideliter pensare studeant ne sorte minus considerando quod dicendum erat contra fidem conscientiam suam talia dixerint scripserint nec ipsos qui haec dixerunt credere putamus quod pro iis in sua impietate mortuis aeterno jam judicio condemnatis dominus passus esse credendus sit si enim pro eis cur non pro diabolo Vsher Histor Gottes p. 80. whilest men say that Christ died for all men let them take heed that they do not speak against their own consciences for can they believe that Christ died for them that were dead and in hell before Christ was born then why may it not be as well said that Christ died for the Devils and saith the Valentine Councel (o) De redemptione sanguinis Christi propter nimium errorem qui de hac causa exortus est ita ut quidam sicut eorum scripta indicant etiam pro illis impiis qui a mundi exordio usque ad passionem domini in sua impietate mortui aeterna damnatione puniti sunt effusum definiunt contra illud Propheticum ero mors tua ô mors ero morsus tuus inferne Illud nobis simpliciter fideliter tenendum docendum placet juxta EvangelicaÌ„ ApostolicaÌ„ veritateÌ„ quod pro illis hoc datum pretium teneamus de quibus ipse dominus noster dicit sicut Moyses exaltavit serpentem in deserto ita exaltari oporter filium hominis ut omnis qui credit in ipso non pereat sed habeat vitam aeternam sic enim Deus dilexit mundum c. Apostolus inquit semel oblatus est ad multorum exhaurienda peccata Concil Valentin sub Pap. Leo 4. cap. 4. Binius Tom. 6. Voss histor Pelag. lib. 7. p. 4. Vsher hist Gott p. 181. concerning the Redemption of Christs blood by reason of the exceeding errors that have grown in respect thereof insomuch as some as your own writings declare do hold that it was shed even for those ungodly ones who from the beginning of the world until the passion of our Lord were dead in their ungodliness and punished with eternal damnation contrary to the saying of the Prophet O death I will be thy death and thy sting O hell We do decree that it ought simply and
be also an Elect world 5. The Elect world And in this sense though Arminians are loath to see it we shall find the word more than once used in Scripture As Ioh. 17.21 where our Saviour maketh this his request to his Father That the world may believe that thou hast sent me And again v. 23. That the world may know that thou haw sent me and hast loved them as thou hast loved me Now what world was this Not the reprobate world for that he had plainly declared before that he did not would not pray for v. 9. But the Elect world even those which were given to him by his Father So the 24. v. doth clearly explain it Father I will that they also whom thou hast given me be with me This is the world which there he speaketh of even the Elect world the Believing world And so much Tolet though a Iesuite Attende Mundum hoe in loco non malos Incredulos sed credentes de Mundo vocatos significare Tolet Com. in Joh. 17.21 23. and a Cardinal writing upon it doth freely acknowledge declaring that the word there cannot be taken in any other sense To these adde those other known Texts Ioh. 6.33 where our Saviour speaking of himself saith The Bread of God is he which eometh down from heaven and giveth life unto the world What world why the Elect world So he elsewhere explains himself Ioh. 10.27 28. where speaking of his sheep I know them saith he and I give unto them eternal life Now who are these sheep but Gods Elect So much Arminians themselves will not deny This is then the world there spoken of And in this sense most fitly and properly may we understand the latter of those Texts alleged viz. 2 Cor. 5.19 God was in Christ reconciling the world to himself that is the world of his Elect who only are actually reconciled to God not having their sins imputed to them as it there followeth The word world Joh. 3.16 by some expounded of the Elect world And so is that other Text also looked upon by some and many Ioh. 3.26 God so loved the world that is say they the world of his Elect whom he loveth not only with a Common love wherewith he loveth all his Creatures willing their conservation Thou lovest all things that are and hatest none of them whom thou hast made saith that Apocryphal Author Wisd 11.21 but with a special a peculiar love loving them to Eternal life which love is proper to Gods Elect as we may learn from the Apostle who puts these two together Elect of God and beloved Col. 3.12 And should we herein concur with them so construing the word in that place I do not see any such absurdity to follow upon it as the Adversaries imagine God so loved the world the world of his Elect that he gave his only begotten Son that whosoever believeth on him should not perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original every one believing that is every one of them So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one or whosoever may there without any violence be construed not as being Distributive but Collective Not as dividing the world of Gods Eled into two Ranks some of them believing and having everlasting life and others not but only as distinguishing their two fold state their state by nature what they were when he first loved them gave his Son for them viz like the rest of the world and their state by Grace what they are when he bestoweth eternal life upon them viz. believers believing on the name of his Son That Exposition not adhered to The world of man-kind indefinitely considered But I shall not adhere to this Exposition there being another to be found which may be fully satisfactory God so loved the world that is the world of man-kind but how Not Vniversally but Indefinitely considered not as comprehending every individual every particular person in the world but the several sorts and conditions of men some in all ages all Nations of all ranks and estates In this sense are we to understand the word in some other places As Ioh. 1.29 where Iohn espying of Iesus maketh that Proclamation Behold ihe Lamb of God that taketh away the sins of the world And so in that verse following the Text alleged Iohn 3.17 God sent his Son into the world not to condemn the world but that the world through him might be saved Not that Christ intended an universal Salvation of all of every particular person in the world but of some in all Nations not only of Iewes but of Gentiles And thus may God be said to have loved the world though he never intended to save all in it nor to give his Son for every particular person yet that he had such a gracious purpose towards any so as not to suffer the whole world of man-kind being fallen to perish as he did the Angels which were in the like estate this may be called his love to the world the world of man-kind Let it then be concluded as to these Texts which the Adversaries look upon as principal Pillars and main supporters of their cause that however they may be taking with vulgar apprehensions yet being rightly weighed they do not speak what they would have them Arg. 2. 1 Joh. 2.2 Christ the Propitiation for the sins of the whole world But say they if these do not yet there is one other that doth which speaks more home than the former viz. that which we meet with 1 Iohn 2.2 where we read expresly that Christ is the Propitiation for the sins of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which what can be more plain and full Answ 1. The whole world the world of Gods Elect. So indeed it may seem at the first hearing but let it be examined and we shall find it speaking no more than the former Texts did and so admitting the same Answers viz. 1. that by the whole world there we may understand the whole company of Gods Elect collectively considered all believers in all ages of the world So the sense may fitly be given He is the Propitiation for our sins And not for ours only that is us who are now alive and believe already but of the whole world of all believets which have been shall be from the beginning of the world to the end of it Repl. Repl. Gods Elect the least part of the world But is not this strange that those whom we look upon comparatively as a small number a little little flock as our Saviour calleth them Luke 12.32 where there are two diminutives put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the exceeding littlenesse of this Company a small part of the world should be called the whole world Ans Ans But the chief and principal part of it And why more strange than that unbelievers and Reprobates should be so called which we find them to be
1 Iohn 5.19 where it is said The whole world lyeth in wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the unregenerate world all men out of Christ Now if they be so called because they are the greater part why may not Gods Elect be so in as much as they though they be the lesser yet they are the better part Thus we find the Roman Empire called Rev. 12.9 where it is said of the great Dragon the Devil that he deceived the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning that he drew all the Roman Empire into Idolatry which being a great and the most considerable part of the world is there called the whole world And so Colos 1.6 Synecdoche significans illustrissimas â—orbis partes Grot. Com in loc Paul telleth his Colossians that the Gospel was come unto them as it was in all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the most eminent parts of it as Grotius expounds it In which sense also it is used as he notes Rom. 1.8 where the same Apostle telleth his Romans that their faith was spoken of throughout the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the chief parts of it And thus may Gods Elect In Electis praescitis specialis quaedam censetur universitas ut de toto mundo toâ—us mundus liberatus de omnibus hominibus omnes homines videantur assumpti Prosper de vocat Gent. Lib. 1. being the flower and choycest part of the world be called the whole world There being among them as Prosper saith a kind of special universality a world in the world Ans 2. The whole world all Nations Jewes and Gentiles Ans 2. But secondly if this satisfie not by the whole world there we may understand all Nations in the world both Iewes and Gentiles Christ is the propitiation for our sins who are Iewes not for ours only but for the sins of the whole world that is of the Gentiles also Thus doth Saint Iohn there as Christ and other of the Apostles often did cross that high conceit which the Iewes had of themselves who looked upon themselves as the only people beloved of God and thought that the promise of the Messia belonged only to them Not so saith this our Apostle for how ever the Gentiles in times past had been over-looked yet now he would have them to know that they were called to the participation of the Covenant of grace as well as themselves and that the benefit of Christs death and Intercession belonged as well to them as any other Ans 3. Ans 3. Christ the only Propitiator for the whole world Yet in the third place if this content not Christ may truly be said to be the Propitiation for the sins of the whole world in as much as he is the only Propitiator there being none made partakers of that benefit to have their sins remitted but by and through him In such a sense it is that Saint Paul saith 1 Cor. 15.22 In Christ shall all be made alive that is all those who are so made alive quickned up unto that eternal life shall be made alive by him And so Saint Iohn speaking of Christ saith This is the true light which inlightneth every man that cometh into the world John 1.9 that is every man that is inlightned And in such a sense may he fitly here be said to be the Propitiation for the sins of the whole world in as much as all who are reconciled unto God they receive that benefit by and through him and no other Thus to make use of a plain Illustration he who was the first Founder of some Invention as of Printing or Guns may be said to have taught the whole world that Art not that every man in the world hath learned it from him but that all who have learned it they are beholding to him for it Even thus may Christ be said to be the Propitiation for the sins of the whole world not that all persons have their sins pardoned but that all those who are partakers of this benefit they have it by and through him But they go on in the third place telling us that Christ is said to dye for all men Arg. 3. Christ dyed for All men So Scripture speaketh it expresly and frequently as Rom. 8.32 God spared not his own Son but delivered him up for us all So 1 Tim. 2.6 Who gave himself a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which what can be more full for a Vniversal Redemption Ans The word All diversly taken in Scripture Ans So indeed it may seem at the first hearing but not so upon more advised thoughts which will let us know that this word All is not alwayes to be taken in such a latitude as it sounds and as vulgarly apprehended viz. as a note of universalîty taking in every particular person in the world But sometimes restrictively with limitation and determination to some kind of Persons And sometimes Indefinitely for some of all sorts and kinds Now in the former of these senses may the fnrmer of those Texts be most fitly understood Restrictively for the Elect. He delivered him up for us all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not for All but for us all us Beleevers or us and all other the Elect people of God So the next verse there expounds it Who shall lay any thing to the charge of Gods Elect Rom. 8.33 These are the All there spoken of for whom God delivered up his Son viz. his Chosen ones Those for whom Christ maketh Intercession So the verse next following hath it v. 34 It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Now this is a favour which Arminians themselves will not allow to all universally at least not all alike that Christ should perform that part of his Priestly Office for them to intercede for them but only for his Elect such as believe on him So as we may well conclude them to be the All there spoken of for whom Christ was delivered up In the latter sense understand we the word in that other Text. Indefinitely for all sorts and kinds of men Christ gave himself a ransome for all that is All kinds and sorts of men So the word All is elsewhere frequently used Pro generibus singulorum not singulis generum for some of all sorts So we find it Ioel 2.28 where the Lord promiseth I will pour out my Spirit upon all flesh that is upon all sorts of persons So the words following explain it And your Sons and daughters shall prophesie your old men shall dream dreams your yong men shall see visions And also upon the servants and upon the handmaids in those dayes will I poure out my Spirit v. 29 that is upon all sorts and conditions of persons So again Luke 3.6 Our Saviour citing the Text of the Prophet Isai c. 40.3 saith
Neither of which they could be were they not thus purified Unclean vessels are not meet to be brought into the presence of a Prince neither are they fit for any honourable service until they be washed and sweetned And so is it with impure sinners till they be washen by the Blood and Spirit of Christ as they are not fit for his presence so much less for his use So much we may take notice of from that fore-cited Text of the Apostle 2 Tim. 2.21 If a man therefore purge himself from these viz. impure Doctrines and Practises he shall be a vessel unto honour sanctified and meet for the Masters use None are fit for the service of Christ or for Communion with him to honour him or to be honoured by him but such as are purified sanctified But I shall not insist upon this General Come we to the Particulars here assigned in this End Which are two Christ purifieth this people to himself 1. That they may be a Peculiar people 2. Zealous of good works In the former we have their Appropriation in the latter their Qualification Deal with them severally beginning with the Former A Peculiar people SUch is the Church for which Christ gave himself a Peculiar people Obs The Church a peculiar people So we find the people of the Iewes often called Deut. 14.2 The Lord hath chosen thee to be a peculiar people to himself above all the Nations that are upon the earth So again Cap. 26. v. 18. The Lord hath avouched thee this day to be a peculiar people All Nations they were a people yea in a general sense they were Gods people his by Creation and by a generel Government but the Israelites were his by a special Appropriation a special people to him So we find the same word rendred Cap. 7. v. 6. The Lord thy God hath chosen thee to be a special people to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus peculii seu peculiaris A people whom God having Redeemed from their Egyptian Captivity he had taken into a special Covenat with himself so as they were more nearly related unto him than any other people in the world What Nation hath God so nigh unto them c. Deut. 4.7 Now what the Apostle saith of other things which befel that people 1 Cor. 10.11 we may also say of this It happened unto them for a figure they being herein a Type of the true Church which being by Christ Redeemed from spiritual captivity is to him a Peculiar people So our Apostle alluding to those Texts of the Old Testament where the Iewes are so called here applyeth it unto Christians true Believers calling them Christs peculiar people As also St. Peter 1 Pet. 2.9 where setting forth the Saints privileges among other stiles which he giveth them The word Peculiat explained Saepè mecum considerans quid sibi vellet verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â sapientibus hujus soeculiinterrogans si fortè alicubi legissent nunquam invenire potui qui mihi quid significaret exponeret Hieron Com. in Text. Hoc vocabulum finxerunt Graeci Interpretes Beza Gr. Annot. in loc Scultet ibid. he calls them A Peculiar people A Peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text. A word concerning which Ierom in his Commentary on this place tells us that having with himself often considered what should be the sense and meaning of it he consulted with the most learned of his time about it whether they had met with it in any of their Authors but could not receive satisfaction from any of them about it Whereupon he concluded as others after him have done the Apostle to have borrowed this word from the Old Testament where the 70. Interpreters not finding a word fitly answering to the Hebrew Segallah they coyned this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as the Hebrew word also doth properly signifieth a Choise Treasure somewhat which a man for some apprehended excellency in it setteth a special affection upon and so severing it from the rest of his substance layeth it up reserving it for some other use and purpose This is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the choisest and most precious part of a mans substance a peculiar Treasure So we find it used in the proper signification of it Eccles 2.8 where Solomon setteth forth how he gathered unto himself Silver and Gold and the peculiar Treasure of Kings and of Provinces Segullah saith the Hebrew rendred by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most choise and precious Rarities wherewith Princes and Provinces did use to present him And such a peculiar Treasure is the Church unto Iesus Christ As the Israelites were unto God his Segullah his Peculiar Treasure So our Translation renders the word Exod. 19.5 Ye shall be a Peculiar Treasure unto me above all people All people were his as it there followeth All the Earth is mine that is all the people of the earth but they his Segullah his Peculiar Treasure The Lord hath chosen Iacob to himself and Israel for his Peculiar Treasure saith the Psalmist Psal 135.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70. Even such is the Church for which Christ gave himself even all true Believers unto him Believers called a peculiar people upon a divers account They are his Peculiar Treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peculiar people And so they may be called upon a divers account Being 1. 1. Being chosen out of the world A Chosen Generation The Lord hath chosen thee to be a special a Peculiar people to himself saith Moses to Israel in those Texts forenamed Deut. 7.6 14.2 Ye are a Chosen Generation a Peculiar people saith Peter there of Believers 1 Pet. 2.9 Chosen out of the world and so distinguished from others by the grace of Election whereby they are given unto Christ to be his Peculiar people 2. Being redeemed out of the world .2 As they are chosen so they are Redeemed out of the world Thou hast Redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation so sing the 24. Elders Rev. 5.9 They are a people whom Christ hath paid a peculiar price for a people which have cost him dear more than all the world besides That cost him but a word of his mouth He spake and it was done Psal 33.9 But these the Blood of his heart A dearly purchased Possession So the Apostle calleth them Eph. 1.14 To the Redemption of the purchased Possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are true Believers and upon that account called by St. Peter a Peculiar people in that Text 1 Pet. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus ad acquisitionem or acquisitionis A Purchased people whom God that is Christ God and Man purchased with his own blood as we have it Act. 20.28 3. Of high esteem with Jesus Christ 3. A
Peculiar people unto Iesus Christ in regard of that esteem which he hath of them they are his Segullah his Iewels so called Mal. 3.17 They shall be mine saith the Lord in that day when I make up my jewels Such account doth Christ make of his Saints however others may esteem meanly and basely of them looking upon them as the drosse and dung of the world trampling them under foot by a base undervaluing of them yet Christ esteemeth highly of them looking upon them as his Iewels as his Crown Thou shalt be a Crown of Glory in the hand of the Lord and a royal Diadem in the hand of our God saith the Prophet of the Church Isa 62.3 4. Again a Peculiar people in themselves 4. A precious people being through the Grace of God bestowed upon them the preciousest people in the world If thou take forth the precious from the vile thou shalt be as my mouth saith the Lord to his Prophet Ieremie Jer. 15.19 That is in thy teaching put a difference betwixt the godly and the wicked The one of which are vile In whose eyes a vile person is contemned Psal 15.4 That is a wicked man who how great soever he may be in the worlds estimation and account yet in the eyes of God and in truth he is vile nothing worth The other Precious However the world which judgeth of things onely by the outside accounts meanly of them yet they are the precious ones The precious Sons of Zion comparable to fine Gold how are they esteemed as earthen pitchers So the Church complaineth Lam. 4.2 Such are the true sons of Zion the true sons and daughters of God all true believers though the world look upon them as earthen pitchers as things of no repute or worth yet being refined and purified from their sinful corruptions and endued with the graces of the Spirit every of which is a precious stone they are precious comparable to fine Gold 5. Differing from all orher People 5. A peculiar people differing from all other people in the World So said Balaam concerning Israel Numb 23.9 Lo the people shall dwell alone and shall not be reckoned among the nations they should be severed from them as Gods peculiar people I am the Lord your God which have separated you from other people Lev. 20.24 And so may it be said of the Church and people of God all true beleevers they differ from all other people Which they do in many particulars 1. in their Laws Ordinances So Haman told King Ahasuerus concerning the Jews There is saith he a certain people scattered abroad 1. In their Laws and Ordinances and dispersed among the people in all the Provinces of the Kingdom and their Laws are diverse from all people Hest 3.8 And such they were more righteous Laws than any other Nation had as we have it Deut. 4.8 And so may it be said of all true beleevers They have such Laws as no other people have even the Laws of God written in their hearts So runs the tenor of the New Covenant Jer. 31.33 I will put my Law in their inward parts and write it in their hearts Other people they have their Laws Civil Laws written in Tables or Books which serve for the regulating of the outward man the binding of the hand and Tongue to the good behavour but Gods people they have their spiritual Laws which being written by the finger of Gods Spirit upon the Tables of their hearts they serve for regulating of the inward man the Conscience 2. As they have peculiar Laws so also peculiar promises which belong only unto them 2. Having prculiar Promises even great and precious promises as Saint Peter calleth them 2 Pet. 1.4 There are given to us exceeding great and precious promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promises of very great matters of things of highest concernment Promises not only of the life that now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present life but also of that which is to come Temporal Eternal promises both which are made unto Godlinesse as the Apostle telleth us 1 Tim. 4.8 the former conditionally if expedient for the persons the other Absolutely In which respect it is that they are called the Children of the promise Gal. 4.28 Now we Breehreen we beleevers as Isaac was are Children of the Promise having peculiar promises belonging unto them which others have nothing to do with 3. As they have peculiar Laws and Promises so they have a peculiar language 3. A peeuliar language Being a purified people they have a pure language This is that which the Lord promiseth to his Church under the Gospel Zeph. 3.9 Then will I turn to the people a pure language So is it with all that are Christs people Qui in Christum credunt linguis loquuntur novis True beleevers having new hearts they have also new Tongues speaking a new language the language of Canaan So it was foretold concerning those five Cities Isai 19.18 In that day shall five Cities in the land of Egypt speak the language of Canaan A promise made good under the Gospel where Heathens being converted unto the faith they come to speak a Gospel language their Communication is no longer profane but pure and holy And so is it with all that are truly brought home unto Christ however before they were vain and loose in their language it may be swearers filthy speakers or the like yet now it is otherwise with them Now they are observant of the Apostles rules not suffering any Corrupt communication to proceed out of their mouth which he chargeth Eph. 4.29 But their speech is with grace seasoned with salt as that other text Text hath it Col. 4.6 gracious and savory 4. A peculiar cariage 4. As they have a peculiar language so a peculiar cariage and behaviour They are such as walk after an other manner by another Rule than others do They are such as walk not after the flesh but after the Spirit so the Apostle describeth them Rom. 8.1 4. No longer walking according to the course of this World so as to have their conversation in the lusts of the flesh fulfilling the desires of the flesh Eph. 2.2 But their Conversation is Vpright Psal 37.14 Honest 1 Pet. 2.12 Chast cap. 3.2 Good v. 16. Such as becometh the Gospel of Christ Phil. 1.27 Thus have they in measure done what the Apostle requires from all Christians Eph. 4.22 24. Put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of their minds they have put on that new man which is created after God in righteousness true holinesse Thus is their Cariage Peculiar 5. And such is their Attire 5. Peculiar Garments they have peculiar Garments As the story tells us of Joseph that his father bearing a pecular affection unto him loving him more than all his Children he bestowed upon him a peculiar Garment
meeting with him saluting him in that scornful manner as we find it there v. 20. How glorious was the King of Israel to day who uncovered himself to day in the eyes of the handmaids of his servants as one of the vain fellows shamefully uncovereth himself But what saith David this That we may read in the verses following v. 21 22. It was before the Lord saith he which chose me before thy Father and before all his house c. Therefore will I play before the Lord and I will yet be more vile than this So far was this from quenching or cooling his zeal that it inflames it so far from taking him off from such demonstrations of his affection to his God that it heightens his resolution that way And of like use let the reproaches and scorns which wicked men cast upon the wayes of God and those that walk conscionably in them be unto us every one as a blast to blow up this fire 3. This fire to be kept in Which being thus kindled and blown up then let our next care be to keep it in This was the Charge which God committed to his Priests under the Law concerning the fire upon the Altar That they should look to it to keep it in by day and by night so as it should never go out but be continually burning as we have the Law for it Lev. 6.12 13. And such care let all the Lords people have of this heavenly fire this holy zeal for their God Being once kindled in their hearts let them be careful to keep it in See that it do not die and go out As knowing it that they shall have occasion every day to make use of it Upon this account was that fire upon the Altar to be looked to in that manner Reason 2. Being of daily use in regard of the dayly use which they had of it in offering of Sacrifices And upon the like account let all the Lords people have a care to keep in this sacred fire in their hearts in as much as they shall have a daily use of it Use of it in all the services which they do to God or Man All which they are to do with a holy zeal and fervour And 2ly if it be not looked to Reason 1. Subject to die it is ready to go out So the Spirit tells the Church of Sardis concerning her graces Rev. 3.2 Strengthen the things which remain which are ready to die So is it with Graces themselves and so is it much more with zeal which is as I said not so much any distinct grace as the intension and heightning of other graces Now this Christians are subject to lose Though the fire be not quite put out yet the flame may Though believers shall never fall from grace it self totally and finally yet from the degree they may So was it with languishing Ephesus against whom the Son of Man the Lord Jesus bringeth that Action Rev. 2.4 Neverthelesse I have somewhat against thee because thou hast left thy first love Though not her Love yet her first love her zeal was gone This is a fire which if not looked to will quickly go out especially having so many Quench-coals as it meeteth with in and from the world which should make Christians looking upon this as heavenly fire as that upon the Altar was fire which came down from Heaven to be the more carefull of it Quest How kept in Quest What then shall we do for the keeping of it in A needful Question in these declining Apostatizing times wherein how many may we see every where sick of Ephesus's disease having lost their first love Times too like those which our Saviour foretold of Mat. 24.12 Because iniquitie shall abound saith he the love of many shall wax cold Love to God and love to man shall grow cold not shewing it self as before in offices of Piety and Charity A truth which we see too sad an experience of everywhere So as this Question as it is useful at all times so needful at this Ans The Metaphor followed Ans In Answer hereunto I shall still follow the Metaphor which the word in the Text leadeth me to which as I have shewn you is taken from fire Now for the keeping in of fire there are three things principally useful and needful viz. the Stirring of it Blowing of it Feeding of it And every of these let us in a spiritual sense practice as to our zeal 1. Stirring up this fire Dir. 1. This fire to be stirred up That is the advice which Paul giveth to Timothy concerning his Ministerial gift 2 Tim. 1.6 I put thee in remembrance that thou stir up the gift of God which is in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor taken from fire which being ready to go out is revived by stirring it up And this do we concerning those graces which we have received stir them up And as all other so specially our love whereof as I said zeal is the flame the Intension of it Stir we up this Grace Which do we as by other means so specially by working those aforesaid considerations upon our hearts touching the love of God and Iesus Christ to us manifested in giving himself for us Which was Love in the height of it Zeal love beyond all our Comprehensions So God loved the world that he gave his only begotten Son John 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So so as cannot be parallell'd nor yet expressed Often call we to mind this Love this Zeal of God and Jesus Christ for us This will be of singular efficacie in stirring up the like intense affection in us towards them again The love of Christ constraineth us 2 Cor. 6.14 2. Stirring up the fire blow it Dir. 2. This fire must be blown by Prayer Which is done by Prayer Prayer is as the Bellows for the blowing of this fire which Christians upon that account are every day to make use of Pray without ceasing 1 Thes 5.17 Begging from God not only Grace to do his will but Zeal in doing it This course took Baals Priests when they would have fire to consume their sacrifice They cryed unto their God for it They called on the name of Baal from morning to evening saying O Baal hear us 1 King 18.26 What they did in an impious way to their deaf and dumb Idol do we the like in a Religious way to the true and living God as Elias there did v. 37 38. Being every day to offer up the sacrifice of some good works or other unto him beg we from him this heavenly fire that he would inflame our hearts with affections suitable to the services which we are to do Dir. 3. This fire to be fed 3. And then in the third place Feed this fire This course took the Priests for the keeping in of the fire upon the Altar they fed it with wood every morning as we find them ordered to do Lev. 6.12 And
neither Jew nor Gentile there is neither bond or free there is neither male nor female for ye are all one in Christ Jesus Gal. 3.28 These make some difference as to Men not so to God and Iesus Christ As the Father hath Elected so the Son hath Redeemed some out of all these Thou hast Redeemed us to God by thy blood out of every kindred and tongue and people and Nation so sing the 24. Elders Rev. 5.9 Of such latitude and extent is this All here in the Text of which our Saviour saith All that my Father giveth me shall come unto me And that Certainly Non dicit ad me venire potest aut ad me veniat sed per affirmationem Ad me veniet Muscul in loc Shall come and that Certainly So our Saviour here layeth it down not as a Probable but as a Certain an indubitable truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad me veniet Not venire potest or veniat not He may come or let him come but he shall come asserting and concluding it as a most certain thing Quest Quest The ground of this certainty But how cometh it so to be How cometh it to pass that there should be such a certainty herein that all and every of those who are thus given to Christ should thus come unto him that all that are Elected should believe on him Ans Ans Not in themselves Non est hoc naturali cuidam dispositioni dandum Muscul ibid. For Answer Know that we are not to expect any ground or reason hereof in and from themselves as if there were any thing in their natural dispositions that should incline them hereunto rather than others As if they were of themselves wiser than others to know what belonged to their eternal wellfare No herein all are alike Gods Elect before their Conversion are no wiser than others We our selves also were sometimes foolish saith the Apostle Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding Non intelligentes rerum divinarum as Grotius well explaines it having no understanding in divine matters So was it with the then believing Gentiles at whom the Apostle is conceived there principally to have an eye But not only with them but with the Iewes also Paul though before his Conversion as intelligent as most of his time yet he rankes himself in the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. And so is it with all the Elect people of God before his Grace come to put a difference betwixt them and others there is no difference as to their understanding in divine and heavenly mysteries And as for wordly wisedom if there be a difference commonly it lieth on the other side God hath chosen the foolish things of the world saith the Apostle in that Text even now cited 1 Cor. 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish things of the world that is foolish persons so accounted in and of the world And in the verse there foregoing he tells us v. 26. Not many wise men after the flesh are called to believe on Christ men worldly wise Herein those who are given to Christ they sometimes oft-times fall short of others How is it then that they come unto him whilest others keep off from him being strangers or enemies to him Ans 2. Ans 2. But in God the Father Jesus Christ The Ground and Reason hereof being thus wholly out of themselves we shall find it partly in God the Father and partly in his Son Christ In God the Father who hath 1. Decreed it In God the Father who 1. Hath decreed it given them to Christ by his Eternal Decree Now Gods decrees are like as is said of those Lawes of the Medes and Persians unchangeable unalterable I am the Lord I change not Mal. 3.6 Men are mutable the best and wisest of them they change and alter their purposes upon second thoughts So doth not God His Counsel shall stand Isa 46.10 So shall this his Eternal Counsel his Decree of Election The foundation of God standeth sure Sicut qui palatia struunt solent firma subjicere fundamenta ità Deus moliens civitatem illam aeternam decreta quaedam substravit velut fundamenta quae manent inconcussa Grot. in loc saith the Apostle speaking of this Decree Which is the first ground-work of Mans salvation layed by God himself 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sure and steady foundation not to be shaken much less overturned Gods decrees being passed must come to passe Thus it is even in things wherein there is the greatest contingencie as to secondary causes yet if we look at this first cause there is a necessity in that contingencie Things must happen as they do All that are given unto Christ by God his Father must and shall come to him the absolutenesse of Gods decree requires it should be so 2. And 2ly as God hath Decreed it so he effecteth it 2. Effecteth it Having elected some to salvation by Christ he doth not only propound and offer Christ unto them so leaving it to the liberty of their own will whether they will come unto him believe on him or no but he causeth them to come unto him drawing them No man cometh unto me saith our Saviour except the Father which hath sent me draw him v. 44. of this Chapter that is powerfully and effectually work upon him For so we are to understand the word there Not as if God did offer any violence to any in bringing them to Christ in forcing them to come to him against their wills No as the will of man cannot be forced which if it should be it should cease to be a will so neither doth God work upon any in the work of Conversion in any such way but in a sweet and swasory way congruous and agreeable to their liberty and nature Drawing them with the cords of a man as the Prophet hath it Hos 11.4 yet powerfully and effectually of unwilling making them willing So much the word in the Text imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come viz. willingly And thus doth God the Father work upon all those whom he hath given to his Son Christ all his Elect people making them willing to believe on him Which he doth by revealing him unto them and in them Thus was Paul that chosen vessel as he is called Acts 9.15 brought unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron Erasmus Grot. in loc Videtur eo dicendi genere significari dei gratiam coelitùs in animum ipsum illabi ut Graeca etiam Scholia Annotarunt Beza Gr. Annot. ad loc When it pleased God to reveal his Son in me saith he Gal. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only by me as some have construed it or yet to me but in me that is as Beza after the Greek Scholiasts explaines it by an inward and effectual Revelation not only to his
faithfully to be held and taught according to the Evangelical and Apostolical truth that this ransom was given for them of whom the Lord himself saith Even as Moses lifted up the serpent in the wilderness so must the Son of man be lifted up that every one that believes in him may not perish but have eternal life So God loved the world that he gave his only begotten Son that every one that believeth in him might not perish but have everlasting life And the Apostle saith Christ was once offerred for the taking away of the sins of many And in those dayes was the ordinary Gloss compiled for Strabus (p) Vsheri histor Gottes p. 433. Calvis Chronol 840. Possevini Apparat. Strabus Sixtus Senens biblioth Qui omnes vult salvos fieri non quod nullus hominum esset quem salvum fieri nollet qui virtutes miraculorum facere noluit apud eos quos dicit acturos suisse poenitentiam si fecisset sed ut omnes homines omne hominum genus intelligamus per quascunque differentias distributum Gloss ordin in 1 Tim. 2. Ut gustaret mortem pro omnibus praedestinatis vel omnibus hominibus generaliter quia omnibus pretium sufficit Gloss ordin in 2 Heb. the great admirer of Gotteschalcus was the compiler of it which speaking in the very words of Augustin on Tim. 1.2 saith Whereas it is said that God would have all men to be saved the meaning is not that there is none whom God would not have saved but all that is all sorts of men So Heb. 2. Who tasted death for every man or all men that is saith the common Gloss for all that are predestinated or for all men generally because the price is sufficient for all Neither can it be thought that the ordinary Glosse should hold forth any other doctrine seeing the Compiler thereof was so great an Admirer of Gotteschalchus and his Doctrine Now who doth not know that this ordinary Gloss hath been generally received in the Church of God especially in those times wherein it was made and published In the 10th and 11th Centuries this truth lived and was owned by Anselmus Cantuariensis for he saith (q) Pro omnibus mortuis mortuus est unus Christus i. e. nullum habens omnino peccatum qui solus hostia sufficiens suit pro peccatis omnium Anselm in 2 Corinth 5. Sic justo judicio etiam per unius justitiam venientem in omnes homines electos itum est in justificationem c. quae justificatio transit in omnes homines non quia omnes homines veniant ad gratiam justificationis Christi cum ram multi alienati ab illa in aeternum moriantur sed quia omnes qui renascuntur in justificationem non nisi per Christum renascuntur Sicut omnes qui nascuntur in condemnationem non nisi per Adam nascuntur Ideo dictum est omnes omnes eosdem autem omnes postea multos dicit Anselm in hom 5. Sed per omnes homines omne genus hominum intelligamus per quascunque differentias distributum Anselm in 1 Tim. 2. that Christ is said to die for all men that he was a sacrifice sufficient for the sins of all and whereas the Apostle saith As by the offence of one judgment came upon all to condemnation even so by that righteousness of one the free gift came upon all to justification of life that is saith Anselm not because all men do come to justification of life by Christ but because none are justified but by Christ as none are generated but by Adam and therfore it is said All All but these all are by the Apostle called many and are the Elect. And whereas it is said who would have all men to be saved that is saith he not because there are none whom God would not have saved but by All we are to understand all sorts of men By the Waldenses who say in their confession (r) The History of the Waldenses translated out of French by Sampson Leunard lib. 1. cap. 8. cap. 12. that Christ is our life and truth and peace and justice Advocate and Sacrifice who died for the salvation of all those that believe and whose Doctrine was the same with Calvins By Peter Lombard who saith also with Augustin (Å¿) Ideoque cum audimus in sacris literis legimus quod velit omnes homines salvos fieri ita intelligere debemus tanquaÌ„ diceretur nullum hominem salvum fieri nisi quem salvum fieri ipse voluerit non quod nullus sit hominum nisi quem salvum fieri velit c. Pet. Lombard senten lib. 1. dist 46. that whereas it is said God would have all to be saved that is to be understood of all sorts of men not that there are none whom God would not have saved And by rhe Interlineary Gloss which was compiled by Anselmus (t) Anselmus Laudunensis glossam interlin composuit Sixtus Senensis bibliothe Anselmus Possevin Apparat. Anselmus Filius hominis venit ut daret animam suam redemptionem pro multis non pro omnibus sed pro his qui credere voluerunt Gloss interlin in Marc. 10. Tho. Bradwardinus Doctor profundus Gre. Ariminensis Scholasticorum subtilissimus Jo. Wiclephus Anglorum decus Bobemiae desiderium Reformatorum facilè Princeps Jo. Huss Martyr Propheta Laudunensis which saith that Christ gave himself a ransom for many that is not for all but for such as should believe And who doth not know also that the Interlineary Gloss was generally received In the 13th and 14th Centuries lived Thomas Bradwardinus Gregorius Ariminensis John Wicleffe John Husse and Hierom of Prague Bradwardine maketh it his work and business throughout his Book de causa Dei to prove and demonstrate the immutability and impedibility of the will of God that Gods will and decrees are absolute and inconditionate and the efficacy of grace determining mans will against the Pelagians and Semi-Pelagians Gregorius Ariminensis layeth down 5 Propositions (u) 1. Nullus est praedestinatus propter bonum usum lib. arbitrii quem Deus scivit illum habiturum qualitercunque consideretur bonitas ejus 2. Nullus est praedestinatus quia prastitutus finaliter sore sine obice habituali gratiae 3. Quemcunque Deus praedestinavit gratis tantummodo misericorditer praedestinavit 4. Nullus est reprobatus propter malum usum liberi arbitrii quem Deus praevidit illum habiturum 5. Nullus est reprobatus quia praevisus fore finaliter cum obice gratiae sive originali sive actuali Gregor Ariminens in senten fol. 162. Deus non vult omnes homines salvos fier ad verbum Apostoli dico sicut dicit Augustinus intelligendum est secundum distributionem accommodam ut sit sensus deus vult omnes homines salvos fieri id est omnes homines qui salvantur salvos fieri nullâ—s enim nisi eo volente salvatur vel