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
from death which by the Law of God ought to die with many the like which have proved snares of dishonour and of danger unto them otherwise in like manner some men desirous to commend themselves unto God as men zealous for his glory more then others study and invent Notions and Senses of some Scripture expressions to bestow upon him in the name of Prerogatives which they presume are much for his honour and glory in the World which yet upon due consideration are found most unworthy of him and of a broad inconsistency with his glory indeed For what relish or savour of honor or glory unto God can there be in bringing him upon the great Theater of the World speaking thus I will cast out of my favour and devote to everlasting burnings to torments Endlesse Easlesse Intolerable Insupportable thousand thousands and ten thousand times ten thousands of my most excellent Creatures Men Women and Children though they never offended me otherwise then Children may offend many thousands of yeers before they are born yea though I thus in the secret of my Counsell intend to leave them irrecoverably to the most exquisite torments that can be endured and these to be suffered by them to the dayes of eternity without all possibility of escaping though they shall do the uttermost they are able to please Me and to reconcile themselves unto Me yet will I in words speak to their hearts Proclaime and Professe my Self unto them to be a God mercifull and gracious long suffering and abundant in Goodnesse and Truth keeping mercy for thousands forgiving iniquity and transgression and sinne a Exod. 34. 6 7. I will entreate them with bowells and great compassions and Professe my Self aggreived in Soul because of their impenitency I will allure them to Repentance with all my great and Precious Promises of Pardon of sin of life and glory and all the Great things of the World to come yea I will most seriously and solemnly Protest and Sweare unto them by the greatest Oath that is even by my own Life and Being that I desire not their Death b Ezek. 33. 11 Can Men indued with reason and understanding or that know in the least what belongeth to matters of honour and glory resent or savour any thing in such Proceedings as these that is like to make a Prerogative worthy the Name Glory and Super-Transcendent Holinesse and Excellency of God Most certaine it is that there is nothing in God nothing that proceeds from him but what is both Divisim and Conjunctim and that according to the Principles of Reason and that light of understanding which Himself shineth in the hearts and consciences and inward Parts of Men just matter of Praise Honour and Glory unto Him of which more ere long But 2. That Prerogative or Prerogative-Will as some call it which §. 36. God stands upon in the Scriptures and claimes to Himself as a Royalty annexed to the Crown of Heaven and Earth either in the ninth to the Romans or elsewhere in reference to the condemnation and eternall destruction of his Creature standeth not in any Liberty or Power claimed by him to leave what Persons he pleaseth to inevitable ruine only upon consideration of Adams sin much lesse before or without any such consideration but to make the Lawes Terms and Conditions as of life so of death as of Salvation so of Condemnation and these indifferently and equally respecting all Men not such as Men are apt to think meet and fitting for him to doe but what Himself Pleaseth i. e. Such as the Counsell of his own Will adviseth and leadeth Him unto For He is said not to act or Worke all things or any one thing simply according to his own Will but to work all things according to the Counsell of his own Will c Eph. 1. 11. So that in whatsoever God acteth or willeth we are to look not only for Will but Counsell i. e. Wisdom and Tendency unto ends worthy of him and these discernable enough as was lately said by Men to be such if they were diligent and impartiall in the consideration of them As for example the Jewes thought it most equall reasonable and best becomming God that he should constitute and ordain the observation of Moses his Law to be the Law of Justification Life and Salvation unto Men and the neglect or non-observation of this Law to be the Law of condemnation and of death God here interposeth with his Prerogative and declares to them that his Will and Pleasure is otherwise and that he Constitutes and Ordaines Faith in his Son Jesus Christ to be the Law of Justification and Life whether joyned with the observation of Moses Law or without it and on the other hand unbelief to be the Law of condemnation and of death though in conjunction with the strictest observation of Moses Law This Prerogative indeed God Himself pleads and asserts to Himself with a majestique and God-like authority speaking thus to Moses I will have mercy on whom I will have mercy and I will have compassion an whom I will have compassion a Rom. 9. 15. as if he should say Men shall not prescribe unto Me Lawes or Terms of shewing Mercy I will not be advised or obliged by them whom i. e. what manner of persons or how qualified I shall justifie and save I mean to follow and to keep close to the Counsell of mine own Will in these great and most important affaires which concern the Life and Death the Salvation and Destruction of my Creature The same prerogative The Apostle also vindicateth unto him afterwards in the same Chapter in the similitude of a Potter Hath not the Potter power over the Clay of the same lump to make one Vessell unto honour and another unto dishonor b Rom. 9. 21. meaning that God had a like equitable Power or Prerogative over the great masse of Man-kind in Adam to make what Lawes of Life and Death unto them he pleased and to appoint who or what manner of persons should be saved and what manner of persons should be condemned which the Potter hath over the lump of Clay which is before him to make what Vessells he pleaseth for honour and what again he pleaseth for dishonour But of this passage as also of that vers 18. we shall speak more at large towards the close of the Discourse where we intend an intire Explication of the 9th to the Romans from the beginning of vers 6. to the end of the 23. In the mean time let this be taken along by way of caution about what hath been delivered in this Section viz. that though the Jewes thought it most equitable and most beseeming God to justifie Men by the works of the Law rather then by Faith in Jesus Christ which notwithstanding was the Counsell and good pleasure of God about Justification yet this Counsell and good pleasure of God especially being from time to time so signified unto them by
and deportments which according to the revealed Will of God render him utterly uncapable thereof According to the latter of these wills as he peremptorily willeth the Salvation of all those who are faithfull unto Death so doth he as peremptorily will the condemnation of all those who shall not be found in the Faith of Jesâ—s Christ at their end These latter through their own deplorable and voluntary carelessenesse and negligence proving to be in number far the greater part of men God upon this supposition and in a consequentiall way may be said to will the condemnation of the greatest part of Men and the Salvation only of a few comparatively But of these things more hereafter In the meane time evident it is from the Scriptures argued that Christ d 〈…〉 §. 17. intentionally for All men without exception considered as men anâ— that there was nothing more procured nor intended to be procured thereby for one man then another personally considered or simply as men Only this was intended in this Death of Christ in the generall that whosoever whether few or whether many should with a true and persevering Faith believe in Him should actually partake of the benefit and blessing of this his Death in the great reward of Salvation and on the other hand that whosoever whether few or whether many should not believe in him with such a Faith should upon this account be excluded from all Participation in the great blessing of Salvation purchased by his Death notwithstanding the purchase was as much made and intended to be made for them as for those who come actually to inherit even as the marriage-feast in the Parable was as much provided prepared and intended for those who upon their invitation came not as it was for those who came and actually partooke of it unlesse we shall say that the King who made this Feast intended it not for those whom notwithstanding he solemnly invited to it and with whom he was highly displeased for their refusall to come being invited a Mat 22. 3 4 c. And that the Death of Christ and the gracious intentions of God therein did and doe equally and uniformly respect All men is abundantly manifest from that Declaration made by the Lord Christ Himself on this behalf formerly opened So God loved the World that he gaâ—e his only begotten Sonne that whosoever believeth in Him should not perish but have everlasting life b Joh. 3. 16. Those words that whosoever believeth on Him should not perish c. evidently import un-differenced and impartiall intentions on Gods Part towards men in the gift of His Son The last Scripture of the Division yet in hand was this Therefore as by §. 18. the offence of one the judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon ALL MEN unto the justification of Life Rom. 5. 18. Evident it is that the Apostle in this Passage compareth the extent of the condemnation which came by the sin of Adam with the extent of the Grace of justification which came by Christ in respect of the numbers of Persons unto whom they extended respectively and finds them in this point commensurable the one unto the other The Persons upon whom the gift of justification cometh by Christ are made equall in number unto those upon whom the judgement of condemnation came by Adam For as the offence of Adam is here said to have come upon ALL MEN unto condemnation so also is the gift of justification of Life i. e. of such a justification upon which and by means whereof men are saved which comes by Jesâ—â— Christ said to come UPON ALL MEN likewise Now to say that ALL MEN in the former clause is to be taken properly and signifies ALL MEN indeed without exception of any which all Expositors grant without exception of any but in the latter unproperly and with limitation yea with such a limitation which comparatively and a few only excepted excludes ALL MEN there being not the least ground or reason in the Context to vary the signification of the words or to make them to signifie more in the one clause and fewer in the other is to exercise an arbitrary dominion over the expressions of the Holy Ghost and to invent and set up significations and senseâ— of words at pleasure Nor doth it at all ease the matter to say or prove that in other places of §. 19. Scripture this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men signifies not all without exception but only a great number or all of one particular sort or kinde of Persons because 1. If it can be proved that in other places of Scripture it so signifies I meane not All without exception but only some greater number or numbers of men it seemes then there is a reason why it should or must so signifie in these places otherwise it could not be proved that there it so signifies a See more of thiâ— Sect. 3. 4. of this Cap. as also cap. 5. sect 35. 36. But here is no reason at all to be given why it should be taken out of the proper and native signification or signifie any lesser number then All Men simply Now to refuse the proper signification of aword where there is no other reason why it should be refused but only because it is to be refused where there is a reason and so a necessity to refuse it is as if one should perswade a man that is an hungry to forbeare Meat whilest he may have it because he must forbeare it when he cannot get it When the Context or Subject matter doth require a by lesse proper or limited signification of a word or Phrase this signification is put upon them by God But when there is no occasion or necessity either in respect of the one or of the other why such a signification should be put upon them now if it be done the doing of it is arbitrary and from the lawlesse presumption of men How much more when men shall do it not only without any sufficient ground or reason but against reason which is the case of those who by All men in the latter clause of the verse in hand will needs understand only some men and these but very few comparatively For 2. Though one and the same word or Phrase is sometimes to be taken §. 20. in a different signification in one and the same Period or sentence as elswhere is observed yet this is no where to be done but where there is a manifest and pregnant reason for the doing of it as in these and the like places Let the DEAD bury their DEAD Mat. 8. 22. So again Whosoever drinketh of this WATER shall thirst againe but whosoever shall drinke of the WATER that I shall give him shall never thirst more Joh. 4. 13 14. There is a plain reason why by the dead in the end of the former of these places
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
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
p Heb. 2. 2 3 c. When he saith if we neglect so great a Salvation he expresseth or points at Unbelief in the ordinary and most proper cause of it viz. negligence or contempt of the Gospel and of the Grace therein offered by God unto the World which neglect or contempt are sins highly-offensive and displeasing unto Him This appears yet more plainly in the Parable of the marriage feast or great Supper where upon the report of the servant sent forth to invite the guests of their slight pretences for their not coming the Master of the Feast is said to have been angry and in the heat of His Anger to have said that none of those men that were bidden should taste of His Supper q Luk. 14. 21 24 Besides the sin of Unbelief is interpreted by the Holy Ghost Himself as a giving of the lye to God or which is the same the making of Him a lyar and in this respect it must be a sin highly exasperating and provoking Him and consequently must needs be a sin exposing the sinner unto Condemnation He that beleeveth not God hath made Him a lyar because He beleeveth not the record that God gave of His Son r 1 Iohn 5. 10 This Proposition then being unquestionable viz. that Unbelief and that by way of demerit as well if not rather as any other sin and not by the meer pleasure or appointment of God onely rendereth men justly obnoxious unto Condemnation the Argument of the last Proposal stands impregnable against all assaults and therefore Christ dyed for all Men without exception and not for the Elect onely The Truth of this Conclusion I evince by this Demonstration also If §. 24. Argum. 8. Christ dâ—ed not for all Men but for the Elect onely then did God put the World I mean the generality of Mankinde into a far better and more desirable estate and condition in the first Adam and under the Law of Works then He hath donâ— in the second Adam or under the Law of Grace But this is not so the World was not at first put by God into a better condition in the first Adam or under the Law of Works then it is in the second Adam and under the Law of Grace Ergo. In this Argument I do not apprehend what according to the Principles of our Adversaries themselves can reasonably be denyed The Consequence in the Proposition opposeth none of these Principles For doubtless none of them gainsayeth any of these Positions Either 1. That it is a better and more desirable condition to be in a capacity or under a possibility of being saved then to be in an utter incapacity or under an absolute impossibility of obtaining this Blessedness Or 2. That in the first Adam all Men were alike salvable being all furnished with gracious abilities for the doing of the Will of God and for the observing of that Law upon the observation whereof their Life and Peace depended even as Adam himself was furnished in this kinde with whom all Men stood in one and the same condition Or 3. and lastly That the generality or far greatest part of Mankinde are not brought into a capacity of Salvation by the second Adam no satisfaction or attonement being made for their Sins by Him They who grant these three Conclusions if they be willing to be led by their own light cannot stumble at the Consequence in the Major Proposition Nor can I conceive wherein the Minor should offend them For it is the uncontroverted sence of all Divines as far as yet I understand that the second Adam is far a greater Benefactor to Mankinde then the first Adam was even whilest his innocency remained with him and that the condition of men in general is much better under the second Covenant the Covenant of Grace then it was under the first the Law or Covenant of Works Nor is it at any hand worthy belief that God should put the World into a better estate or posture of well-being in the first Man who was from the Earth earthy then in the second Man who is the Lord from Heaven especially considering that it is the constant method of the Almighty in His Works and Dispensations to begin with that which is less perfect to proceed unto that which is more and to conclude with that which is most perfect of all First the blade saith our Saviour and then the ear and after that in the last place the full corn in the ear s Mark 4. 28 And the Apostle tells us in another case that when that which is perfect is come that which is in part or unperfect shall be done away t 1 Cor. 13. 10 So that it seems that which is perfect is still hindmost in the retinue of Gods Proceedings as Rachel and her children were in Jacobs march when He went to meet his Brother Esau u Gen 33 2 Thus God who at sundry times and in divers manners spake in time past unto the Fathers by Prophets in these last days hath spoken unto us by His Son x Heb. 1. 1 2 But the path we now speak of hath been so much occupyed and beaten with the feet of the Providence of the most wise God that it is visible enough to all the World As to the Particular in hand viz. that the Grace of God abounds to the World much more in the latter the new Covenant which He hath struck with it in Jesus Christ then it did in the former Covenant made with it in Adam appears as in general by those glorious things that are every where spoken of the latter Covenant above any thing so much as intimated concerning the former so more particularly from that Consideration which the Apostle suggests unto us in this Passage And not as it was by one that sined so is the gift for the Judgment was by one unto Condemnation but the free gift is of many offences unto Justification y Rom. 5. 16 Whereas he saith that the Judgment was by one i. e. by reason of or upon the commission of one sin onely as appears from the antithesis in the latter clause but the free gift is of many offences unto Condemnation He plainly informeth us that the first Covenant made with the World in the first Adam was so narrow peremptory and strict that in case any Person of Mankinde should at any time and though but once have tript or step'd aside from any thing commanded therein He became presently a dead man hereby wholly bereft of all hope or possibility of being ever recovered or restored to the Favor of God by means of this Covenant according to that cited by the same Apostle Cursed is every one THAT CONTINVETH not IN ALL things which are written in the book of the Law to do them z Gal. 3. 10 Whereas the Covenant of Grace made with the World in Jesus Christ is as we are taught in the words but the free Gift is
of many offences unto Justification so above measure gracious that though a man sinneth oft yea and this very grievously yet he is not hereby cut off from an Hope of re-enjoying the Love of God nay by the express Tenor of this Covenant he hath assurance from God that upon his Repentance his Sins how many soever of what nature soever shall be forgiven him yea and this sealed unto him by Baptism according to that of the Evangelists John preached the Baptism of Repentance for the Remission of sins a Mark 1. 4 Luke 3. 3 i. e. preached this Doctrine that by that Baptism which he was commanded to administer God did confirm or seal unto Men the Remission of their sins upon their Repentance in such a sence and manner as Abraham is said to have received the sign of Circumcision a seal of the Righteousness of his Faith b Rom. 4. 11 c. i. e. of that Justification or Forgiveness of Sins which God upon and by means of His Beleeving had conferred upon Him This by the way At what door of evasion an escape can be made from the hand of this Argument §. 25. I cannot readily imagine If the Cause we oppose be any ways defensible against it it is by some such Plea as this The World or Mankinde may be said to be put into a better condition by Christ or by the Covenant of Grace then it was by Adam and by the Covenant of Works in as much as a considerable part hereof is by Christ put into such a capacity of Salvation which shall certainly be actuated and so a great number of men certainly saved whereas in Adam though all Men were in a capacity or under a possibility of Salvation yet this capacity was so narrow weak or remote that there was little Hope or probability that any man would be saved by the means or advantage thereof which accordingly as we know came to pass Now is it not better for a Family or other Community of men to have good assurance that some of their members shall have great matters of Honor and Estate bestowed upon them though all the rest were made uncapable of such Priviledges then to be at an uncertainty whether any one of them shall be preferred in this kinde or no To this I answer 1. It is at no hand to be granted that the whole species or generality of Mankind were in Adam invested only with a narrow faint remote capacity of Salvation or of Happiness For 1. They were created in an actual possession of happiness and with the light of Gods countenance shining brightly upon them They were all made upright or righteous c Eccles 7. 29 and in the Image of God d Gen. 1. 27 and so could not be miserable and consequently in no danger or likelihood of becoming miserable for such a condition as this had it self been Misery As for the possibility of becoming miserable with and under which they were created it imported neither danger nor likelyhood of their becoming miserable being nothing else but an essential distinguishing badg of their Creature ship without which they could no more be made then water without moysture or the Earth without a shadow projectible from it 2. Concerning the matter of event nothing can be inferred from hence touching any slipperiness of the place or ground on which they stood in Adam The greatest unlikelyhoods sometimes take place when probabilities vanish and turn to nothing as in the fulfilling of that pair of Predictions by our Saviour Many that are first shall be last and the last shall be first e Matt. 19. 30 The Kings of the Earth saith Jeremy in his Lamentations and all the inhabitants of the world would not have beleeved that the adversary and the enemy should have entred into the gates of Jerusalem f Lam. 4 12 and yet we know they did enter Who would have said that David a man attested by God Himself for a man after His own Heart and one that would fulfil all His Pleasure a man taught by God from his youth g Psal 71. 17 to whom the Statutes and Judgments of God were sweeter â—hen the Hony and the Hony comb h Psal 19. 10 more to be desired then gold then much fine gold i Ibid. a man that had as great delight in the way of Gods Testimonies as in all manner of riches k Psal 119. 14 who was afflicted and ready to dye from his youth up l Psal 88. 15 i. e. sorely deeply and constantly exercised with afflictions from first to last Who I say would have said that such a man as this would together with Adultery have committed Murther and this upon the vilest and most execrable terms that such a sin I suppose was ever known to be committed by any man And yet we know that such a thing was done even by this man So again who would have said but onely He to whom the Darkness and the Light are both alike m Psal 139 12 that Peter a Disciple so zealously devoted unto his Lord and Master whose Heart a little before was set to stand by Him though all mâ—n besides should forsake Him yea rather to dye with Him then deny Him n Mat. 26. 35 should all this notwithstanding soon after noâ— onely deny Him and that upon no great account of danger but forswear Him also once and again and this with a curse o Mat. 26 70 72 74 By these and many like experiments that might be added it sufficiently I presume appears that the miscarrying of all Men in Adam is no sufficient Argument of any deficiency in the foundation of their standing and remaining happy in Him Yea 3. and lastly for this They stood upon as good terms in Adam for the continuance of that Happiness in the fruition whereof they were created and consequently for escaping Death and Misery as men ordinarily wish or desire for the security of their lives their estates and what otherwise is dear unto them For who desireth any better terms of assurance for his life or estate then to be able to defend and make good the one and the other against all assailants that can possibly invade or endanger them and withall to be in a sufficient capacity of knowing or discovering when any attempt or assault shal be made upon them Such a Security as this had all Mankinde in Adam for the perpetuation of that good and happy condition which was their Portion from the gracious and bountiful Hand of their Creator in the day wherein He created them They were endued with strength every ways sufficient to withstand all Tempters and Temptations unto Sin yea and were in a regular capacity to have discovered the approach of any temptation and of whatsoever might endanger them and so to have preserved the unspontâ—dness of their native integrity and consequently to have maintained themselves in an uninterrupted Possession of that rich and
not look upon them or consider them as being in himself nor yet as being righteous and holy in Adam but as men that would in time prove corrupt sinful and abominable And for God to decree to leave men thus considered to irrecoverable destruction is no ways unworthy of him I answer 1. If God in his Decree of Reprobation considered men as sinful and wicked then He passed over and took no knowledg or notice of them whilest they were yet righteous and innocent or if he did take knowledg of their righteousness yet this notwithstanding and as it were with the neglect and contempt of it He passed that most dreadful Doom or Decree of an eternal Reprobation against them Whereas the Scriptures every where commend and highly magnifie the constant love care and respects of God towards the righteous The righteous Lord saith David loveth righteousness and His countenance doth behold the upright a Psa 11. 7 And again For thou Lord wilt bless the righteous with favor wilt thou compass him as with a shield b Psa 5. 12 So again The eyes of the Lord are upon the righteous c Psa 34 15 To omit many other places of like assertion From whence it evidently appears 1. That God beholds and sees and cannot but behold and see those that are righteous 2. That seeing and beholding them such He always loves them and delights in them Therefore it is unpossible that God at any time should not see and behold the persons we speak of being righteous and whilest righteous And 2. that seeing and beholding them such that He should not love them and intend graciously to them and consequently that all this while He should intend or decree the extremity of all evil and misery against them 2. It is altogether inconsistent with the Righteousness and Equity of Gods Proceedings to neglect or pass by the present condition or ways of men either of righteousness or unrighteousness and to respect them or measure out unto them either Grace or Displeasure either Reward or Punishment according to their future condition or according to what He foresees their ways will be afterward All Gods Purposes and Decrees relate unto men according to the nature and exigency of their present conditions not of their future If a man be at present in a condition of Righteousness he is under the gracious influence and benediction of that Decree of God whereby He hath decreed Life and Peace and Blessedness to righteous men And suppose it be known unto God that this man righteous at present will afterwards forsake his righteousness and turn aside into ways of unrighteousness yet whilest he remaineth righteous he is not under the dint or danger of that Decree of God which respects unrighteous men and whereby Wrath and Judgment are decreed against them That Disposition or Principle which we now ascribe unto God is most clearly asserted in the Scriptures by Himself and that by way of vindication of his Righteousness from the unworthy conceits of those who judged otherwise of Him If a man BE JVST and DO that which is lawful and right And hath not eaten upon the Mountains neither hath lift up his eyes to the Idols of the house of Israel c. He IS just He shall surely live saith the Lord God d Ezek. 18. 5 6 9 q. d. During this posture or course of righteous walking he is under the blessing of that gracious and unchangeable Decree of mine wherein Life and Peace are decreed unto righteous men But when the righteous TVRNETH 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 e Verse 24 i. e. perish for ever viz. unless he repents and turns back again to his former course of righteousness So again 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 As for the wickedness of the wicked he shall not fall thereby in the day that he turneth from his wickedness neither shall the righteous be able to live for his righteousness in the day that he sinneth When I shall say to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity as many being in an estate of grace upon a presumption that they cannot possibly fall away too frequently do all his righteousness shall not be remembered but for his iniquity that he hath committed he shall dye for it Again when I say unto the wicked Thou shalt surely dye if he turn from his sin and do that which is lawful and right If he restore the pledg give again that he had robbed walk in the statutes of life without committing iniquity he shall surely live he shall not dye f Ezek. 33. 12. 13 14 15 c. By these and very many more places of like consideration in reference to the business in hand which might be added it is fully evident that particular men or the persons of men from time to time come under the eternal Decrees of God either of Life or Death of Salvation or Condemnation not according to the nature exigency or import of their potential or future but of their actual and present conditions respectively and consequently that if the generality of men were either from Eternity righteous and righteous they must needs be whilest they were in God and in him onely and were nothing but God or at any time after their Creation as they were in Adam during the time of his innocency they must needs whilest they were in these capacâ—ties or conditions be under that eternal Decree of God by which or wherein Life and Peace and Happiness are decreed unto righteous men and so could not be from Eternity under a Decree of Reprobation 3. And lastly If God from Eternity looked upon the far greater part of men all those I mean who are Reprobates so called as Persons that would in time prove sinful or as Persons in time proved sinful and under this prospect of them passed a Decree of Reprobation upon or against them then was this sinfulness wherein He beheld them the ground or cause of this Decree of Reprobation or not If not to what purpose is it pleaded or stood upon in reference to the said Decree And why is it not plainly and right-down affirmed that God reprobated them out of his meer Will and Pleasure without the interveniency of any consideration of sin to incline or move him thereunto And if this be so He need not in his Decree of Reprobation look upon them as sinful but simply as men If He looked upon them simply as men then he looked upon them as the pure and perfect workmanship of his
Writings which pass under the Name of Augustins Works at this day but may upon a pretence every whit as plausible be traduced as illegicimate Before I pass from this Testimony I desire the Reader to take knowledg that the worthy Author thereof towards the beginning of the said Tract and a few lines before the recited Testimony professeth that what he should deliver therein was his sence and Judgment in the respective Articles in opposition to the Pelagians and their Doctrine e Propositis ergo From whence it manifestly appeareth that in Augustins days it was no Orthodox Doctrine but a Pelagian Error to hold that Christ dyed not for all Men in as much as the Father complaineth as we heard before that he was falsly charged by some abettors of the Pelagian Faction that he held that Christ the Lord suffered not for the Redemption of all Men. Therefore they who traduce the Doctrine maintained in this Discourse under the odious Name of Pelagianism either declare themselves notably ignorant of what Pelagianism meaneth or else asperse that Father who questionless knew better then all his fellows what belonged to Pelagianism with the blot of this ignorance By his Vote and Verdict the Doctrine which contradicteth that asserted by us is Pelagianism Another Testimony from the same Father upon the same account may be that formerly cited Having rehearsed these words For God sent not His Son to judg the World but that the World by Him should be saved He infers thus Therefore as much as lieth in the Physician He came to heal the sick That man slayeth himself who will not observe the precepts of the Physician He came a Saviour unto the World Why is He called the Saviour of the World but THAT HE SHOVLD SAVE THE WORLD f Ergo quantum in Medico est sanare venit aegrotum Ipse se interimit qui praecepta Medici observare non vult Venit Salvator ad Mundum Quare Salvator dictus est Mundi nisi ut salvet Mundum Aug. in Joh. Tract 12. Elsewhere addressing himself in his private Devotions unto the Lord Christ He speaketh to Him thus I know thee to be true God and our Lord Iesus Christ the onely begotten Son of God the Creator Saviour and Redeemer of me and OF WHOLE MANKINDE g Cognovi te veruÌ„ Deum Dominum nostrum Iesum Christum filium Dei unigenitum Creatorem Salvatorem Redemptorem meum totius humani generis c. Augustin Soliloqu c. 32. Again O thou unclean World He cometh that should redeem thee and thou art troubled and Him thou wilt destroy when He was MINDED TO DELIVER THEE h O Munde immunde venit qui te redimat turbaris hunc tu vis perdere quando ille te disposuit liberare Aug. de Symb. l. 2. Concerning Iudas He demandeth What did the Sin of Judas who sold Him by whom HE SHOVLD HAVE BEEN or was to have been REDEEMED i Quid egit iniquitas Judae qui eum vendidit à quo redimi debuit Ibid. Afterwards He presenteth Christ after His Resurrection speaking to the unbeleeving Iews who had crucified Him thus Behold the Man whom ye have crucified behold that God and Man in whom you refuse to beleeve You see the wounds which you have inflicted the side which ye have pierced because by you AND FOR YOV it hath been opened and yet you will not enter k Ecce hominem quem crucifixistis ecce Deum hominem in quem credere noluistis Videtis vulnera quae infixistis agnoscitis latus quod pupugistis quoniam per vos propter vos apertum est nec tamen intrare voluistis Ibid. In another place thus Mankinde falleth sick not of bodily diseases but of sins This Great Patient or sick man lieth all along the World from the East unto the West FOR THE HEALING OF THIS GREAT SICK MAN THE OMNIPOTENT PHYSICIAN COMES DOVVN l Aegrotat humanum genus non morbis corporis sed peccatis Jacet toto orbe terrarum ab Oriente usque ad Occidentem grandis aegrotus Ad sanandum grandem aegrotum descendit Omnipotens Medicus c. Aug. De verbis Domini Serm. 59. The same Father in another part of his Works comparing the first and the second Adam together discourseth to this effect What therefore was justly due from Adam Christ unjustly by suffering Death payd He stretched forth His Hand to the sweetness of the Apple Christ to the bitterness of the Cross He shewed the Tree of Death Christ the Tree of Life He lift up Himself against God and fell Christ HVMELED HIMSELF THAT HE MIGHT LIFT UP ALL. Adam brought Death upon all Men universally and Christ hath repaired or restord Life unto all Men. Every one therefore looked towards the brazen Serpent and was healed of the wounds received from the poysonous Serpents The brazen Serpent set upon a wooden pole overcame all the venom of the living Serpents and Christ being hung upon the Cross and dying quenched the old poysons or venoms of the Devil and DELIVERED or freed ALL THAT WERE STRVCK or stung BY HIM m Ille arborem necis icte salutis ostendit ille se contrà Deum erexit cecidit Christus se humiliavit ut omnes erigeret Adam Mortem universis intulit Christus vitam omnibus reparavit Respiciebat ergo unusquisque ad Serpentem aeneum à venenatis Serpentibus sanabatur Serpens aeneus in ligno positus veâ—ena vâ—vorum Serpentum superavit Christus in cruce suspensus mortuus antiqua Diaboli venena restinxit omnes qui ab eo percussi fluerant liberavit August De Temp. Serm. 101. This Father in his dialect and manner of expression could not more significantly declare for General Redemption then He hath done in the now-recited Testimonies And the truth is that Passages and sayings of like import are very familiar and frequent in his Writings In one place He saith that Judas cast away the price of silver for which He sold the Lord and acknowledged not the price WITH WHICH HIMSELF WAS REDEEMED BY THE LORD n Judas projecit PreciuÌ„ argenti quo ab illo Dominus venditus erat nec agnovit pretiuÌ„ quo ipse a Domino redemptus erat Aug. in Enar. Psal 68. In another Unless He Christ had been crucified the WORLD had not been REDEEMED o Nisi enim crucifigeretur illâ— mundus non redimeretur Aug. De Symbâ—l 3. c. 4. In a third For the Blood of Christ is so or upon such terms shed for Remission of ALL SINS or for Remission of the Sins of all Men that it is able to blot out that very sin by which it was shed p Christi enim sanguis sic in remissionem peccatoâ—uÌ„ omnium fâ—sus est ut ipsum etiam peccatum posset delere quo fusus est Aug. Tract 92. in Johan In a fourth We read in the Scriptures that the
effectus hostia per omnia PRO OMNIBUS NOBIS c. Origen about the same time held forth the same Doctrine in the World §. 6. affirming that our Lord and Saviour being led as a Lamb unto the slaughter and offered up as a Sacrifice of or upon the Altar procured Remission of Sins FOR THE UNIVERSAL WORLD c. A little after So then the World is trained up first to seek Remission of Sins by divers Sacrifices until it should come to a perfect Sacrifice a compleat and absolute Sacrifice a Lamb of a year old perfect which should take away the sins of the WHOLE WORLD m Vide ergo ne fortè sicut Dominus Salvator noster quasi agnus ad occisionē ductus in Sacrificium Altaris oblatus peccatorum remissionem universo praestitit Mundo ita fortassis caeterorū sanctorū c. Origen in Num. Hom. 24. Et mox Sic ergo imbuitur Mundus primo per diversas hostias remissionem quaerere peccatorum donec veniat ad hostiam perfectam ad hostiam consummata agnum anniculum perfectum qui tollat peccata totius Mundi c. c. Elsewhere he maketh the Apostle Paul to have said that Christ had given Himself for the Redemption of WHOLE MANKIND that He might redeem those that were kept in bondage by sins BY TASTING DEATH without deceit FOR ALL MEN n Nam cum superius dixisset quòd pro omni genere humano Redemptionem semetipsum dedisset vt eos qui in peccatorū captivitate tenebantur redimeret dum sine dolo pro omnibus Mortem gustat nunc c. Origen in Rom. 3. v. 25. I present the Reader onely with a little from these Authors respectively in comparison of what upon the same account might be transcribed from them Cyprian a worthy Author and Martyr of this Age counted it no injury to the Truth to abet the same Doctrine Having mentioned some Examples as he termeth them of a propagation of Creatures otherwise then according to the common course of Nature he advanceth this demand to salve the possibility or rather to evince the probability of the Virgins Conception Shall then saith he that seem incredible to be done by the Power of God for the REDINTEGRATION or new-making of the WHOLE WORLD Examples whereof are to be seen in the Propagation of animal Creatures Afterwards Christ then suffered not in the flesh with any detriment or injury to His Godhead but that through the infirmity of the flesh He might work Salvation in THE MIDST OF THE EARTH o Hoc ergo incredibile videbitur divinâ virtute ad totius mundi Redintegrationem factum cujus Exempla etiam in animalium nativitate cernuntur Et posteà Non ergo damno aliquo aut injuriâ Divinitatis Christus in carne passus est sed vt per infimitatē carnis salutem operaretur in medio terrae Cypr. in Exposit Symboli meaning for all the World round about him In another place he saith The corruption of Nature even in our first beginnings deserved to be cast away and abandoned by God But because the Will was not in fault God provided a Remedy AGAINST THAT GENERAL CONDEMNATION and tempered or qualified the sentence of His Justice removing that Hereditary Burthen from the Posterity or Children and mercifully purging out the leaven of original corruption by the washing of Baptism and anointing But Indignation and Wrath deservedly returns back upon them who after the grace of this Indulgence from God in the forgiveness of their sins voluntarily go astray and wander by sinning abusing their own freedom being led not by Necessity but by Will nor doth there remain for them any benefit or any thing gotten in the Death of Christ but the benefits hereof being despised by them do most justly condemn them p In originalibus enim corruptio Naturae abjici exterminari meruerat sed quia non erat voluntas in culpâ providit Deus generali Damnationi Remedium suae sententiam Justiciae temperavit hereditarium onus a sobole removens misericorditer ablutione unctione medicinali corruptionis primitivae fermentum expurgans Sed in eos qui post hujus indulgentiae gratiam voluntarij per peccata evagats sunt qui proprio abutuntur arbitrio voluntate non necessitate ducuntur Indignatio Ira non immeritò redit nec in Morte Christi al◠quis ipsis superest quaestus sed justissimé eos beneficia contempta condemnant Cypr. De Ablut Pedum This Passage is pregnant with the Assertion of both the main Doctrines vindicated in the present Discourse as viz. 1. That Christ hath dyed as well for those that shall be condemned and perish as for those that shall be saved and consequently for all Men 2. That those also may be condemned and perish who had sometimes obtained Remission of sins by Christ. That further may be taken into consideration by occasion of the former part of this quotation that it was the Judgment and Sence of the Ancient Fathers and Christians generally I know none to be excepted that in Baptism there was always a particular application made to the Person baptized of the general Redemption purchased by Christ so that he that was baptized if an Infant received thereby exemption and deliverance from the guilt of original Sin derived from Adam if a Person of mature years not onely this but forgiveness also of all his actual sins committed formerly For which Opinion though I do not as yet see any demonstrative ground either in the Scriptures or in Reason and God sparing me life to finish the second part of this Work I shall in one Particular declare my sence in opposition to it yet the Opinion I confess so far taketh with me partly for the Proofs sake which are produced with some probability for it partly for the signal learning gifts sharpness of judgment quickness of apprehension and above all for the singular piety and zeal for the Truth found in so many Assertors of it partly also for those degrees of inevidence and inconcludency which are found in the Arguments usually insisted upon to prove the contrary that my Soul cannot enter into the secret of those who upon a confident presumption that the said Opinion is erroneous refuse to offer their children unto Baptism hereby according to the sence of all the Fathers as hath been in effect said exposing their precious Souls to a certain loss of Salvation by Christ in case they dye before they come to years of discretion Certainly it is no point of Christianity to lay such wagers as these upon the truth of any Opinion which hath such a cloud of Enemies and Opposers of it as all the Ancient Fathers without exception as far as yet I understand and together with these for we cannot reasonably imagine the contrary all the Christian Churches in the Primitive Times with all the knowledg parts zeal and faithfulness of Both
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
Adam even so by the Righteousness of one Christ Grace is come unto ALL MEN giving UNTO THEM both JVSTIFICATION in stead of Sin AND LIFE in stead of Death t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ad Rom. 5. 18. In another place he saith that the Apostle shewed how that all Men were indeed condemned from or by Adam but were saved from or by Christ u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem ibid. in vers 20. Oecumenius somewhat above an hundred years after him savored the same §. 12. Doctrine as Truth Judgment saith he i. e. Condemnation came from or by one Adam upon all Men but the free gift and donation of God prevailed so far that it even abolished or blotted out the sin of Adam and not this sin alone but all others likewise which men sinned after that sin yea and did not this onely but also brought them into an estate of Justification that is unto Righteousness x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum ad Rom. c. 7. Anselm not long after the last mentioned Author appeared in defence of the same Doctrine He alone saith he speaking of Christ as by dying payd or discharged so did he blot out cancel and make voyd that Hand-writing which in a kinde of Hereditary way passed along from our Protoplast Adam through ALL GENERATIONS y Solus Chirographum quod ex Protoplasto per omnes generationes haereditario jure veniebat vt moriendo solvit sic moriendo delevit Anselm in 1. ad Cor. c. 15. Elsewhere he exhibiteth God inviting all Men to come unto Him and declaring that NO PERSON whatsoever NEEDS FEAR A REPVLSE since he desireth not the death of a sinner but that he should live z Venite ergo OMNES NVLLVS TIME AT REPELLI quia nolo Mortem peccatoris sed vt convertatur vivat Idem in Medit. de Passione Christi In another place he saith that Christ is become a means of safety and this not of any inferior kinde but of that which is eternal and this not to a few but TO ALL a Christus factus est causa salutis non cujuslibet sed aeternae nec paucis sed omnibus hoc tamen conditione vt â—b temperent ei Idem ad Heb. 5. And again that God the Mediator which God hath placed between Himself and Men underwent Death for all Men that he might redeem all Men from Death b Mediator Deus quem Deus inter se homines posuit Mortem pro omnibus sustinuit vt omnes à Morte redimeret Idem 1. ad Tim. c. 2. Bernard somewhat after the year 1100 followed the tract of the same Doctrine In one place he saith that Christ wept for the Sins of the SONS OF ADAM and afterwards shed His Blood for them c Christus FILIORVM ADAE pecâ—ata deplorat câ—rté pro quibus nunc lachrymas fundit posteà fundet Sanguinem In another having repeated the words of the Apostle If one dyed for all then were all dead he glosseth thus That namely the satisfaction of one might be IMPVTED UNTO ALL as this one bare the sins OF ALL d Nam si unus inquit pro omnibus mortuus est ergo omnes mortui sunt vt videlicet satisfactio unius omnibus imputetur sicut omnium peccata unus ille portavit c. Idem Epist 90. pòst medium Once more And this is the Profession of a Christians Faith that he which liveth should not now live unto himself but unto him who dyed FOR ALL. Nor let any man say unto me I will live unto him but not unto thee since he did not onely live unto all Men but even dyed FOR ALL MEN also e Et haec professio Fidei Christianae vt qui vivit jam non sibi vivat sed ei qui pro omnibus mortuus est Nec mihi dicat quis Ei vivam sed tibi non quando quidem ille non solum pro omnibus vixit sed pro omnibus mortuus est Idem Serm. in verba Psal 23. Quis ascendit c. Nor hath the Doctrine asserted by us been thus fully and clearly attested onely by that successive generation of orthodox and learned Antiquity which we have heard speaking as it were with one mouth the same things with us therein in their particular and respective Writings but hath received credit and countenance also from All Councils and Synods of any ancient date as far as my Reading and Memory are able to inform me which have had occasion to take cognizance thereof or of that which is contrary to it The first General Council after the Apostles days was that assembled at §. 13. Nice about the year 325 by the Authority of Constantine the Great in the twentieth year of his reign a Council that hath always been of soveraign esteem in all Christian Churches This Council in that Symbol of Faith or Creed composed by the Members of it make this Profession or Confession of their Faith in the Point we speak of We beleeve that the Lord Jesus Christ the Son of God for US MEN not for us Elect or for us Beleevers Saints or the like but for US MEN and for our Salvation descended and was incarnate and made Man suffered and rose again f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Symb. Nicen. vid. Athanas in Epist ad Iovianum de Fide c. Evident it is that the Council drew up this form or Confession of Faith for the use of the generality of those who professed or should afterwards profess Christianity with an intent and desire that every Christian respectively should make the same Profession with them Now then if their meaning in the said Symbol were that Christ was incarnate made Man suffered c. onely for such Persons who were Elect as some call Election such I mean who should be actually saved and not for the generality of Men one of the two must necessarily be supposed Either 1. That they judged all Professors of Christianity to be Elect in this sence and consequently such as should be saved Or else 2. That they intended that men should make Profession of their Faith at peradventure and profess that they beleeved that which they knew not whether it was true or no and so could have no sufficient ground to beleeve it Yea and that many should make such a Profession wherein the event would certainly prove them to have lyed both unto God and Men when they made it For certain it is and demonstrable from the Scriptures that all that profess Christianity in the World will not at last be saved When therefore any of these shall profess and say I beleeve that Christ the Son of God was made Man and suffered for me in case He did not suffer for him which say our Adversaries the event of his Non-salvation will evince in that profession of his he must needs be found to have been a lyar
faithfulness signal serviceableness of these men to the Christian Churches in their generations I acknowledg that many of them equalized both in all Intellectual and Moral Accomplishments and Endowments the best of the Fathers so called of old The onely prize that we run for in the present race is so far to reduce and temper their Esteem and Authority with us that on the one hand what was worthy and of God in them may turn to an happy account unto us and bless us and on the other hand that what was weak and of men in them may not insnare us or balance the spiritual commodity accruing to us from what was honorable and beneficent in them with loss and disadvantage I begin with Calvin Himself and humbly desire those that oppose His §. 21. Judgment and Authority to obstruct the course of the Doctrine avouched in this Discourse lest it should run and be glorified as Truth ought to be to consider whether these Passages and Sayings next ensuing be with it and for it or against it Although saith He there is nothing to be found in the World worthy the Favor of God yet He sheweth himself PROPITIOVS or favorable UNTO THE WHOLE WORLD in that He calls ALL MEN WITHOVT EXCEPTION to beleeve in Christ which is nothing else but an entrance into life s Tametsi enim in Mundo nihil reperietur favore Dei dignum se tamen toti Mundo propotiuÌ„ ostendit cum sine exceptione omnes ad Christi Fidem vocat quae nihil aliud est quà m ingressus in vitam Calvin in Joh. 3. 15 16. with more to like purpose transcribed Cap. 5. Sect. 25. of this Discourse Certainly if Gods calling of All Men without exception to beleeve in Christ be a sufficient argument or sign of His propitious and favorable inclination towards them He must needs really intend the grace or good of Salvation unto them otherwise His calling of them to beleeve as namely if it should be accompanyed with a Purpose or Intent in Him either simply to destroy them or to increase their destruction would rather argue His Hatred then any propitiousness of affection towards them And if God intends the Salvation of all Men without exception certainly He hath provided Salvation in Christ for them all Elsewhere the same Author saith that although Christ suffered for the sins of the WHOLE WORLD and be through the KINDNESS or good will OF GOD INDIFFERENTLY OFFERED UNTO ALL MEN yet all Men do not receive or take hold on Him t Nam etsi passus est Christus propeccatis totius Mundi atque omnibus indifferenter Dei benignitate offertur non tamen omnes appreheÌ„dunt Calvin ad Rom. 5. 18. See this and much more cited from him of like Notion Cap. 6. Sect. 25. In another place He discourseth thus In as much as the utmost end of a blessed life standeth in the knowledg of God that the entrance or access unto blessedness might not be shut up against ANY MAN God hath not onely implanted in the mindes of men that which we call the seed of Religion but hath also manifested Himself in the whole Fabrique or Workmanship of the World after such a manner and offers himself dayly so plainly or openly unto men that they cannot open their eyes but they must needs behold him u quia ultimus beatae vitae finis in Dei cognitione positut est ne cui prâ—clusus esset ad felicitatem aditus non solum hominum mentibus indidit illud quod dicimus Religionis semen sed ita se patefecit in toto mundi opificio ac se quotidié palà m offâ—rt vt aperire oculos nequeant quin â—um aspicere cogantur Idem Institut l. 1. c. 5. sect 1. If God provideth that the passage or way unto Happiness may be open for every man or which is the same obstructed or shut up against no man doubtless there is Happiness and consequently Salvation provided in or procured by Christ for every man For there is no way or access for any man unto Happiness but by Christ no nor yet by Christ himself except onely for those whose sins are attoned by Him Of like import with the former is that saying also The fuller and more comprehensive sence is this that God was in Christ and then that by his intercession He reconciled THE WORLD unto himself x Sed plenior erit sensus uberior quòd Dâ—us in Christo erat deinde quòd ejus intercessione reconciliabat sibi Mundum Idem 2 ad Coâ— 5. 19. Et mox Quorsum ergo apparuit Deus hominibus in Christo In Reconciliationâ—â—s vt sublatis inimicitiis qui alieni erant adoptentâ—r in filios Questionless if an Expositor of Scripture meets with a figurative term or expression I mean so apprehended by him in the Text which is before him and which he is about to open it is very unproper for him to use the same word in the same figurative or unproper sence in his Exposition especially without giving any notice of the figurativeness of it or substituting a word of a more plain and ready signification for the explaining of it Therefore if Calvin by the word World 2 Cor. 5. 19. understood the Elect of God onely dispersed up and down the World he would not in his Exposition have used the same word to express them especially without the help of some other one or more of a more plain and known signification in that kinde So that there is not the least question but that he both in the Text mentioned as likewise in his Commentaries upon it understood the word World in the ordinary and best known signification of it i. e. for the generality or universality of Men. Upon the same Scripture afterwards he demands For what purpose did God appear unto Men in Christ He answereth and saith For Reconciliation that Enmities being taken out of the way THOSE THAT WERE ESTRANGED from Him might be adopted for Sons Now they that were estranged from God were not the Elect onely but the whole Universe of Mankinde with them Therefore according to the express import of this piece of Commentary God designed in Christ the Adoption of all Men without exception for Sons Nor doth He any whit less then confirm the same Doctrine in saying that is by the offence of one Adam Judgment or Guilt came upon all Men to Condemnation so by the Righteousness of one Jesus Christ the â—ift or Benefit of God abounded unto ALL MEN TO THE JVSâ—â—FICATION OF LIFE y Sicut per â—nius Adami offensam Judicium sive reatus venit in omnes homines ad condemnationeÌ„ sic â—tiam per unius Jesu Christi justiciam DonuÌ„ sive BeneficiuÌ„ Dei redundavit in omnes homines ad Iustificationem vitae Calv. ad Rom. 5. 15. He speaketh likewise to the Heart of the Cause we plead when He termeth that saying of the Apostle 1 Cor. 8. 11. a memorable
Death which proceeded from him swallowed up by the Life of Christ if still it reignes and magnifies it selfe over and against far greater numbers of Men then the Life it self of Christ preserves or delivers from it Upon Verse 18. he Presenteth his thoughts in these words He Paul makes Grace COMMON UNTO ALL MEN because it is exposed unto or laid within the reach of All Men not because it is in the reality of it extended unto all Men i. e. not because it is accepted or received by all Men as the words following plainely shew For saith he though CHRIST SVFFERED FOR THE SINNES OF THE WHOLE WORLD and through the Goodnesse or Bounty of GOD be offered unto all Men yet all Men doe not take or lay hold on Him d Communem omnium gratiam facit quia omnibus exposita est non quod ad omnes extendatur reipsa Nam etsi passus est Christus pro peccatis totius mundi atque omnibus indifferenter Dei benignitate offertur non tamen omnes apprehendunt So that if Calvin would but quit himself like a Man and stand his own ground he would Remonstrate as stoutly as Corvine or Arminius himselfe CHAP. VII The third sort or consort of Scriptures mentioned Cap. 5. Sect. 5. as clearely asserting the Doctrine hitherto Maintained Argued and Managed to the same Point WE shall not need I conceive to insist upon a Particular examination §. 1. of these Scriptures one by one the Method observed by us in handling the two former Partees because they are more apparantly uniform and consenting in their respective importances then they In which respect a cleer and thorough Discussion of any one of them or a diligent Poyseing of the common tendency and import of them all will be sufficient to evince their respective compliances with the cause in hand The Prospect of these Texts is this And him that commeth unto me I will in no wise cast out Joh. 6. 37. HE that believeth in me shall never thirst Verse 35. HE that believeth and is Baptized shall be saved Mar. 16. 16. that WHOSOEVER believeth in him should not perish c. Joh. 3. 16. that through his Name WHOSOEVER believeth in him shall receive remission of sinnes Acts 10 43. Even the righteousnesse of God which is by Faith of Jesus Christ UNTO ALL and UPON ALL who believe for ALL have sinned c. Rom. 3. 22 23. to omit very many others of like tenor and import In all these Scriptures with their fellowes evident it is that Salvation is §. 2. held forth and Promised by God unto all without exception that shall believe yea that it is Offered and Promised unto all Men upon the condition of believing whether they believe or no. So that upon such Declarations of the gracious and good Pleasure of God towards the universality of Men as these the Ministers of the Gospell or any other Men may with truth and ought of duty upon occasion say to every Particular Soul of Man under Heaven If thou believest thou shall be saved even as Paul saith that he preached Christ admonishing EVERY MAN and teaching EVERY MAN in all wisdome that he might present EVERY MAN perfect in Christ Jesus a Colos 1. 28. Yea this Apostle speaking of God Himself saith that he admonisheth all Men every where to repent b Acts 17. 30. Now if the Gospell or God in the Gospell offereth Salvation unto all Men without exception and insureth it accordingly upon their believing certainly he hath it to bestow upon them in case they doe See more of this Cap. 8. Sect. 31. believe otherwise he should offer or Promise that unto them which he hath not for them nor is able to confer upon them though they should believe If he hath Salvation for them or to bestow upon them upon their believing he must have it in Christ because he hath no other treasury or store-house of Salvation but only Christ Neither is there Salvation in any other c. Acts 4. 12. If God hath Salvation in Christ for all Men Christ must needs have Bought and Purchased it for them with his Blood in as much as there is no Salvation no not in Christ Himself without or otherwise then by Remission of sins nor any Remission of sinnes in or by Him without shedding of blood Therefore all those Scriptures wherein God Promiseth and ascertaineth Salvation unto all Men without exception upon their believing are Pregnant with this truth that Christ layd down his Life for the Salvation of all and every Man If it be here replied and said but though God in the Gospell offers Salvation §. 3. unto all Men and Promiseth Salvation unto all Men upon condition of their believing respectively yet knowing certainly before hand that none will believe but only such and such by Name as viz. those for whom there is Salvation Purchased by Christ he may upon a sufficient ground and with security enough Promise Salvation unto all men upon condition they will believe I answer Though God by meanes of the certainty of such his knowledge may without danger of failing in Point of Promise-keeping or of being taken at his word to his dishonour Promise Salvation unto all Men without exception upon the terms specified though it should be supposed that Christ hath not Purchased Salvation for all Men yet upon such a supposition as this he cannot either with honour otherwise or with truth make any such Offer or Promise Not with honour because for a Man that is generally and certainly known to be worth but only one thousand Pounds in estate to offer or Promise an hundered thousand Pounds to any Man that shall be willing to serve him or to doe such or such a courtesie for him though he knew certainly that no Man would accept his offer in either of these kinds yet would such an Offer or Promise be matter of disparagement to him in the sight of wise and understanding Men yea render them little other then ridiculous In like manner it being supposed by our Antagonists in the cause now under Plea that God hath declared it unto all the World in his Gospell that Christ hath died but for a few Men in comparison and consequently that himself hath Salvation only for a few in case he should Promise Salvation unto all Men without exception upon what account service or condition soever must needs turne to dishonour in the highest unto him and represent him unto his Creature extremely unlike to himselfe Suppose the Devill had certainly known as very possibly he might that the Lord Christ would not have fallen down and worshipped him upon any terms or conditions whatsoever would this have excused him from vanity in Promising him all the Kingdomes of the World upon such a condition when as all the world knew that not one of these Kingdomes were at his disposall Again 2. neither can God nor any Minister of the Gospell say with