Collection of Discourses, Part 8
A PREFACE OF AN ORATION pronounced on Eaſter evē by a certaine ſtudent of Divinity in the famous Vniverſity of Heidelberge touching this queſtion.
To whom the benefite of the Death and Reſurrection of Chriſt appertaineth: and how Chriſt died for all men.
COncerning the ſtory & benefite of our Lordes Reſurrection I ſuppoſe I hauehave hitherto ſufficiently treated:You may referre this diſcourſe … to the fifte queſtion on that Article of the Creede He died. It followeth that I proceede vntounto the laſt point propoſed, I mean, to whom this benefite appertaineth. Wherfore directing our courſe as it were by the loadſtar of ſcripture we pronounce by vertue and authoritie thereof that ſo precious & ineſtimable a benefite belongeth vntounto all the faithfull, and to them alone; and we exclude the wicked & vnbeleevers, as long as they remaine ſuch, from hauing any intereſt therein. For all the faithfull, & they alone hauehave a taſte of the ſweetnes of thoſe fruites (ſuppoſe,The fruites of Chriſts Reſurrection belong to all the faithfull & to them alone. free iuſtification before God, a quickening from the death of ſinne and of the body, & laſtly immortall life and glory) theſe heauenly bleſſinges, I ſay, all the faithfull and they alone partake and enioy; becauſe they all, & they alone apply thē vntounto themſelues through faith. For theſe are they who heare Chriſtes wordes, who beleeue, & hauehave eternal life, Ioh. 3. 36. & 5. 24.and come not into condemnation. Theſe are they who are iuſtified by faith, are reconciled vntounto God, Rom. 5. 1.and hauehave peace with him through our Lord Ieſus Chriſt. 1. Pet. 1. 3.Theſe are they who being regenerate by the holy Ghoſt are raiſed with Chriſt vntounto newenes of life, Act. 15. 9.whoſe heartes are purified by faith, 1. Theſſ. 4. 14.Finally theſe are they which ſleepe in Ieſus whome one day God will bring with him hauing raiſed them from the dead,1. Cor. 10. 5 that they may enioy for ever the glory of his heavenly kingdome. Nowe the wicked being vtterly voide and deſtitute of faith which iuſtifieth, howe ſhould they, I pray you, partake in any of theſe bleſſinges,Heb. 11. 6. with whom God is not pleaſed, (for without faith it is impoſſible to pleaſe God) who belong not vntounto Chriſt, neyther are heires of the kingdome, who neither hauehave title nor right In Chriſt Ieſus, nor To Chriſt Ieſus (as the lawiers vſe to ſpeake) how ſhould Chriſt appertaine vntounto them? How ſhould the benefites be extēded vntounto them? Nay rather all theſe are by the mouth of the ſonne of God himſelfe farre remooued & debarred theſe tteaſures, and are adiudged vntounto eternal maledictiō & everlaſting death. For thus ſaith he in the Goſpell;Ioh. 3. 18. 36 He that beleeueth not, is cō demned alreadie, Rom. 8. 9.& the wrath of God abideth on him. And Paul teſtifieth If any man hath not the ſpirit of Chriſt, the ſāe is not his; which place of the apoſtle I ſuppoſe to be very pertinēt to this preſēt purpoſe. For if the vnfaithfull belōg not vntounto Chriſt, neyther are they of Chriſt; it may ſoūdly be argued, & well cō cluded by the logiciās rule of Relatiues that Chriſt with his benefites pertaineth not vntounto them: and as they are not Chriſts: ſo neither is Chriſt theirs. For how, I pray, ſhould Chriſt pertaine vntounto thē, whom one day at the laſt iudgement he ſhall pronounce before all the world aliants and ſtrangers from him, his benefites, and his kingdome: of whō he ſhall teſtifie that he never knew them: laſtly, whom he ſhall caſt, as being the curſed workers of iniquitie, into hell fire.
Yea but,Chriiſt died for all men. ſaie you, Chriſt died for the ſinnes of all▪ Therefore he roſe againe for the iuſtification of all. The anſwere herevnto is two-folde, either of which is true and ſóund.All that beleeue. Firſt, as often as the Goſpell extendeth the fruit of Chriſts merites and benefites vntounto all, it muſt be vnderſtood (as ſaith Saint Ambroſe) of the whole number of the faithfull and elect. For this is the vſuall and common voice found everie where throughout the whole courſe of the goſpel: He which beleeveth ſhall be ſaved, and commeth not into iudgement. He which beleeveth not, ſhall be damned, and is iudged already, and the wrath of God abideth on him. Wherefore the Goſpell diſpoſſeſſeth all vnbeleevers of Chriſts benefites, not onlie by a flat excluſion, but alſo by poſitiue vertue of that condition of faith and repentaunce, by which he promiſeth expreſly or covertlie his benefits vntounto mē, & which it appeareth is neuer found in the reprobate, that is, ſuch as do perſiſt, and wil ſtil perſiſt in their impietie. Chriſt therefore is thus ſaid to be dead for all: that is, for all the faithfull and elect; for whom alone he alſo praied, and in whom alone he findeth the end and fruit of his death. But to extende the benefites of Chriſts death vntounto infidels, & reprobates,Ioh. 17. 9. for whom he neuer praied, whom he neuer knewe, or tooke for his owne, Mat. 7. 23.and on whom the wrath of God abideth for ever; Ioh. 3. 36.what els is this but againſt his expreſſe commaundement to giuegive holy thinges vntounto dogges, Mat. 7. 6.and caſt pearles before ſwine. This anſwere may be ſtrongly maintained by the authoritie of holy ſcripture, and teſtimonies of ſound fathers and is much available vntounto Chriſtian conſolatiō.For the vnbeleevers. only in reſpect of the ſufficiency of the price which he paied. Howbeit there is an other anſwere no leſſe true, wherwith we may ſatisfie the moſt contentious wranglers; that Chriſt died for all men abſolutely and without exception to wit, if you reſpect the ſufficiencie of the merite, and the price which he paied. It is out of all doubt and controverſie that the death of the Son of God is of ſuch weight & worth that it may ſerue to purge and cleanſe the ſinnes not of one world only, but thouſands of worlds; if at leaſt all m… would apprehend by faith this ſalue of ſin. But the queſtion concerneth the efficacie and participation it ſelfe of the fruits which we mainely deny to be common to the beleeving, and vnbel…ing, or to be generally promiſed or given in the …; and we hold it no ſound doctrine to … in this reſpect Chriſt died alike for all … and reprobate.
But here ſome men poſſeſſed with an …, as if the Church had not other controve… … …nough, ſpew out on vsus their ſtinking … open mouth, taking it grievouſly, that … not thoſe heavenly treaſures and iewels equallie to the godly, and vngodly; to the faithful, and vnfaithfull; to the elect, and reprobate; to Chriſts members, and the Divels vaſſals; to the ſheepe, & to the ſwine. They make lowd out cries on vsus for denying that Chriſt died for al. They ſay this our aſſertion is tainted with a more odious blaſphemy then any of the Saracens, Turkes, and Pagans; and that by it Chriſtian Religion is cleane overthrowne.
It is not my purpoſe to encounter with theſe monſters of men, only I muſt needs touch the ſlā der they faſten on vsus. For what ſlaunder is there, if this be none. When we diſtinguiſh the worth of the merue from the efficacie and participating of the benefites, and reſtraine according to Scripture and the iudgement of the ſoundeſt Fathers this participation to the whole number of the faithful alone gathered from amongſt the Iews & Gentiles; do we then deny that Chriſt died for all?
But that the truth of this controverſie may the more appeare,Why we muſt diſtinguiſh betweene ſufficienc… and the efficacie of Chriſts ſatisfactiō. and theſe buſie heads, if it be poſſible, may by ſome ſatisfaction on our part be ſet at reſt, let vsus in briefe ſet downe the force of our maine reaſons whereon wee ground this our diſtinction.
And firſt the holy Scripture it ſelfe teacheth vsus plainely this kinde of diſtinction, and forceth vsus therevnto For you ſhall finde it in ſcripture ſomtimes abſolutely ſpoken that Chriſt taſted of death for all men:Heb. 29. that he gaue himſelfe a ranſome for al men:1. Tim. 2. 6. that he is the recōciliatiō for the ſins of the whole world.1. Ioh. 2. 2. Againe you ſhal read that Chriſt praied,Ioh. 17▪ 9. not nor ſanctified himſelfe,Ioh. 10. 15. that is, offered vp himſelfe for the world,Mat 20. 28. but for the elect which were giuen him:Iſai. 53. 11. That hee laid downe his life for his ſheepe. that hee gaue his life for the ranſome of many:Mat. 26. 28. that by his knowledge: he iuſtifieth many:Rom. 8. 9. that hee ſhed his bloud for many: that the world cannot receiue the holy ſpirit, becauſe it ſeeth him not, neither knoweth him: and becauſe it hath not the ſpirite, therefore it is not CHRISTS. Theſe places carry ſome ſhew of contrariety, were it not that the former are vnderſtood by vsus of the ſufficiency of ſatiſfaction, and the latter of the efficacie and working vertue thereof.
Furthermore other places occure which ſeeme to impart vntounto the wicked the benefit of redemption;2. Pet. 2. 1. as when Peter ſaith that they denie even the Lord which hath bought them▪ 2. Pet. 1. 9.that they were purged from their old ſins. And Paule alſo ſaith, that they were ſanctified with the blood of the Teſtamēt: Heb. 10. 29.al which the Scripture els where enforceth vsus to interpret either of the vaine glorying of Hypocrites of their redemption and ſanctification: or els to vnderſtand thē no otherwiſe then of the extent and ſufficiencie of Chriſts ſatiſfaction: whereas it ſimply excludeth the vnfaithfull and vnrepentant from the benefit of Redemption, and conſtantly avereth that they are yet held captiues in the ſnares of Devill, 2 Tim. 2. 26.that they are overſwayed by him and carried headlong to worke wickednes; that the wrath of God abide. hon them (he ſaith, is abideth, not it returneth, as if it had at any time relinquiſhed them) laſtly that Chriſt never knew them much leſſe redeemed them.
Now if I were purpoſed to produce the opinions of Fathers,The Authority of Fathers and Schoolemen. and the ſounder Schoole-mē who thus interpret the Scripture with vsus, I ſhould lead you into a large field of diſcourſe. Notwithſtanding it is not vnfitting my purpoſe to cite at the leaſt ſome few of them for confirmation.
Let vsus heere Cyrill thus recōciling thoſe words of Chriſt, Cyrill. in Ioh li. 11. cap. 19.I pray not for the world with that ſayinge of Iohn. He is a propitiation for the ſinnes of the whole worlde. Iohn (ſaith he) ſeemeth to diſſent from us Sauiour. For our Sauiour heere refuſeth to pray for the world; but Iohn affirmeth that he is the propitiation and reconciliation not for our ſinnes onelyonly, but for the ſinnes of the whole worlde: But the bleſſed Euangeliſt S. Iohn becauſe he was a Iewe, leaſt the Lord ſhould ſeeme to be an aduocate with his father for the Iewes onelyonly, & not for other nations, which as ſoone as they were called obeied, of neceſſirie added for the whole world. But the Lord Ieſus ſeparating you from them which are none of his, ſaith, I pray for them a louelove who keepe my ſayings, and hauehave takē my yoke. For whoſe mediatour and high Prieſt he is, he doth for good cauſe imparte vntounto them alone the benefite of his mediation. Hitherto Cyrill.
Let vsus hear Proſper alſo in this anſweare to Vicentius obiections clearly diſtinguiſhing on this manner. Looke Auguſt. Tom. 7.As far forth (ſaith he in his anſwere to the firſt obiection) as you respect the greatnes and power of the price, Or as you respect the our whole cauſe of mankinde, ſo the bloud of Chriſt is the redemption of the whole world: but they who paſſe the time of their life heere without faith and without the Sacrament of regeneration, they hauehave no part in this redemption. Wheras then in regard of the one whole cauſe of mankinde truely vndertaken by our Lord Ieſus Chriſt all are well ſaide to be redeemed, & yet all are not freed from captiuitie; withovt doubt the appropriation of redemption is theirs out of whome the prince of this worlde is caſt & diſlodged: and are nowe no longer …ims of the diuell, but mēbers of Chriſt: whoſe death was not ſo cōmunicated vntounto all mankind, that it ſhould effect the Redemption of theſe who were not to be regenerated and renewed in the ſpirit: but ſo, as that, that which was by one example performed in behalfe of all, might by the Sacrament be confirmed in ſome particulars. For the potion of immortalitie being a confect of our infirmitie and Gods truth, is of force in it ſelfe to profite all, but if it be not dr…nke it ſalueth not.
The ſame Proſper making anſwere to the demāds of the Frēch-mē in plaine tearms alloweth of this phraſe, Cap. 9.Chriſt died for the faithfull alone,Ioh. 11. 51. 52. which theſe men condēne as ſmelling of Turciſme: his wordes are theſe; Wheras then our ſauiour is rightly ſaid. To hauehave beene crucified for the redēption of the whole world in regard of the true and reall taking vntounto him mans nature, and in regard of the common loſſe wee ſuſtained in the perſon of the firſt man Adam: yet he may well be ſaide to be crucified only for thoſe to whome his death was availeable. For the evangeliſt ſaieth that Ieſus ſhould die for the nation, and not for the nation onelyonly, but that he ſhould alſo gather togeather in one the childrē of God which were ſcattered Thus far Proſper.
Gregorie ſaith; On Ezech. lib. 1. hom. cap 2. Inn. li. 2. ca. 21. Myſt. myſ.The author of life gaue himſelfe over vntounto death for the life of the Elect. Innocentius. 3. who liued a bont the 1200 yeere of our Lord thus writeth; The bloud of Chriſt was ſhed FOR THE PREDESTINATE ALONE as touching the efficacy therof. For the ſhedding of the righteous bloud for the vnrighteous was of ſo rich a price, that if the whole world would beleeue in their Redeemer, the ſnares of the Deuill ſhould take bold of none.
Bernard ſaith; Serm. 10. de 9. verſ. in Pſal. 91.Chriſt according to the fulnes of time indeed died for the wicked, but according to Gods decree of Predeſtination for his brethren and friends.
Thomas on the 5. of the Apoc. writteh on this mā ner. Of the redēptiō purchaſed by the paſſiō of Chriſt we may ſpeak in a double ſence & ſignification, either reſpecting the ſufficiency therof; & ſo his paſſiō redeemed all, becauſe as cōcerning himſelf he deliuered al For his paſſiō is ſufficient to ſerue & redeeme al, yea if there were a thouſand worldes as ſaith Anſelme in his 2. booke and 14. Chapter Cur Deus homo &c: or els we ſpeake therof respecting the efficacy, & in this ſence he redeemed not all by his paſſion, becauſe all cleaue not faſt vntounto the Redeemer, and therefore feele not nor perceiue the virtue of redemption.
The ſame authour againe ſaleth; Serm. de verit. maie. 26 Quaeſt. 7.The merite of Chriſt as concerning the ſufficiency thereof equally belongeth vntounto all, but not concerning the efficacy which happeneth partely by reaſon of free-wil, & partly by reaſon of Gods election, by whome the effectes and fruites of Chriſts merits are mercifully beſtowed on ſome; and by the iuſt iudgment of God are withheld frō other ſome.
Lambard in his third book Diſtinct. 22. ca. Chriſt offered himſelfe vp to God the Trinity for almē as touching the ſufficiēcie of the price paid: but for the elect alone, as touching the efficacy; becauſe he wrought ſalvation only for the Predeſtinate. What ſhould I ſay more, where as theſe preſent proofes declare ſufficiently that this interpretation of holy Scripture is not vpſtart or profane, but of ancient received in the Church, and grounded on evident truth. One only place of Peter Galatine a Monke indeed, but yet a learned Divine and skilfull in the Hebrew I intend to alleadge, that theſe clamorous punies & novices in divinity may better ſee how that whatſoever is either vnknowne vntounto them, or ſtandeth not with their monſtrous inventions is not preſently new-fangled & heatheniſh. Thus therefore he wel & truely commenteth on theſe words of Eſay,Iſai. 53. 11. My righteous ſervant ſhall iuſtifie many &c. Although the paſſion of Chriſt ought to bee ſufficient to waſh away the ſins of all men, De Br…anis Catholic… verit. li. 8. cap. 14.yet it waſhed not them all away, but their ſins only who ſhoulde beleeue in him, & repēt. For this cauſe he ſaith, And himſelfe bare the ſinnes of many.
Now omitting authorities let vsus bring forth the reaſons▪ which this vpſtart Pelagian progeny by their profane & abſurd opinion doth eſpeciallie oppoſe againſt vsus.
They labour tooth and naile to prooue that Chriſt died for all: why no man denieth it. For this is the voice of Scripture. The Vbiquitarie Pelagian opiniō touching the reſtoring of all into favor and grace with God by the death of Chriſt, bee they reprobates, or dogs, and ſwine.They adde heerevnto, that he died for all, and everie particular man. We deny not ſimply this their aſſertion, although wee finde not where the ſcripture ſpeaketh on this mā ner. They farther vrge that he died for all and evr…e particular, both elect and reprobate for Cain & David, for Iudas and Peter, for them which ſhall bee damned in like ſorte as for them which ſhalbe ſaved, without all reſpect either of their faith or infidelitie. This is a hard ſaying. They run on ſtill, and ſay he died for all and everie of theſe not onelyonly in respect of the ſufficiency of his ſacrifice and ſatisfaction, but alſo in regard of the efficacy of the ſame. What meaneth this newe deviſe I pray? That forſooth Chriſt by his death and bloudſheading hath truely and effectually deliuered from death, purged from ſi…, ſanctified, reconciled vntounto God, and reſtored vntounto his grace and fauour by his death & bloudſheading all and euerie ſingle man, yea even thoſe who are not ſaved, but hauehave beene everſince Caine, & are at this day, and ſhall bee hereafter damned. This is their abominable ſottiſh opiniō, on which they build an other as falſe and fooliſh, that forſooth, All the wicked as many as heretofore periſhed, or at this day periſh, or hereafter ſhall periſh; they neyther periſh…d, ne periſh, nor ſhall periſh, for their ſinnes (wheras they are waſhed away by the bloud of Chriſt Ioſus) but for vnbeleife alone. They who are not vtterly ignorant of this controverſie and queſtion wil eaſily grant that we here coine nothing of our own, nor ſpeake any thing with intent to ſlander & reproach them: But oh how horrible a ſound is this in Chriſtian eares?
Theſe quaint and gay Procters of wicked imps mainetaine that all vngodly and filthie dogs before & after the death of Chriſt,The falſhood and impiety of the foreſaid opinion. are received into the grace & favour of God. We ſay firſt that this is a falſe & dive…liſh opiniō; becauſe it impugneth ſcripture, which every where maketh open proclamation that the wicked and vngodly as long as they remaine destitute of faith and repentance, are not in the grace and favour of God, but are, and continuallie remaine the children of wrath and eternal malediction: neither are they delivered from ſin and death, but are held captiues and enſnared by the devill, alreadie condemned, and plagued with the heavy wrath of God.
Secondly,The abſurdity therof. we affirme that this their forgerie is moſt abſurd & vaine; becauſe it ſhamefully overthroweth both it ſelfe, and maine principles of the Chriſtian faith. For let vsus but propoſe vntounto our ſelues this Thefis or aſſertion; All mē without exception faithfull and vnfaithfull, before and after the death of Chriſt are truelie & vndoubtedly received into grace and favor with God by the bloud of Chriſt; what, trow yee, will be the iſ…ue enſuing herevpon? verily a huge heape of abſurdities.
Firſt original ſin with the guilt thereof ſhall by this their poſition be vtterly taken away; and it will proue in their opinion …n open falſhoode to ſay that all men are borne the children of wrath, becauſe in their iudgment all are borne in the favour and grace of God. But herein the Scripture iointlie pronounceth on our ſide that we al are by nature the children of wrath.
Secondly all the children of Turkes, Saracens▪ Canibals who at excluded from the couenant & Church of God, ſhall heerby be borne in the grace and favour of God: and by force of Conſequence there ſhall be ſaluation without the Covenant of God, and without his Church. O thoſe ſauage and cruel monſters of our age, who ſhame not to ſeate the infantes of Turkes & Infidels borne without the church in the boſome and fauour of God: nor dread to plucke vnmercifully the poore infants of Chriſtians dieng befor Baptiſme out of the boſome of God, and plung them head-long into hell fire. For who knoweth not that they ſo fondly bind the ſaluation of infants to the Sacrament of Baptiſme, that they expreſſely depriue them of euerlaſting happines, and violently hale them out of Gods grace & fauour who die before Baptiſme, vnleſſe they hauehave ben aſſoiled by the praiers either of their parents or freindes But if it be trew that by baptiſme they are againe receiued into the fauour of God, howe then w…l this peremptory diſputer maintaine that long ſince all mankinde was accepted into the ſame.
Thirdly, therefore this their ſtraunge conceite bruſeth and quaſheth in pieces an other opinion of theirs concerning the infantes of the faith …ll borne out of grace, aſſailed by the Devill before Baptiſme; and damned.
Fourthly all the wicked which before the death of Chriſt fell into hel fire, and were againe reconciled vntounto God by the death of …hriſt, & reſtored into his grace and favour▪ how (if this your … goeth for truth) how then, I ſay, fel they thēce, who were received into it being dead, whereas they could no more offend through incredulity? wherefore thoſe vngodly perſons ſhal either cō tinue in Gods favour, and be ſaved without faith, or ſhal, cōtrary to your poſition, be caſt headlong again frō thēce without your crime of incredulity.
Fiftlie, Incredulity either ſhal go for no ſinne; or if it be a ſinne, then all ſinnes ſhall not be purged by the death of Chriſt: or if all be cleanſed, at leaſt the ſinne of incredulity ſhal be of more force and vertue then the death of Chriſt. But to ſay either of theſe were erroneous & impious: For incredulity not only is it ſelfe a ſin, but the mother & nurce alſo of al other offences: & cleaveth faſt togither with other ſins even to the regenerate: howbeit it is purged & forgivē to thē by the bloud of Chriſt.
Sixtly, it is a ſhameful & groſſe he to affirme that the wicked are dāned not for their vngodly ſins, but for their incredulity. As if it were not regiſtred & recorded in Scripture,1. Cor. 6. 10 Theeues, covetous perſons, drunkards and ſuch like ſhall not inherite the kingdome of God. As if Chriſt in his final iudgement ſhal not ſay vntounto thē, depart into hell fire, &c And as if forſooth incredulity were not the chiefe of ſins. Nay we argue the clea…e contrary, that they are cōdē ned for ſin, becauſe they are condēned for incredulity. For tell mee what ſinne is more grievous and he…ous then incredulitie. Heere our Apoſtata ſporteth and toreth ouer childiſhly. Incredulity, ſaith he, is not now conſidered as it is in it ſelfe a ſin: but only as it refuſeth the meanes of ſaluation. For what is it, Sir, to refuſe the meāes of ſaluation? Is not this a contempt of God? Is it not a moſt deteſtable ſinne & offence? verely incredulitie is therefore a ſinne, becauſe it refuſeth ſaluation with the meanes therof.
Seventhly this their monſtrous opinion beareth the wicked in hande that howſoeuer the truth of the Church doctrine touching originall ſinne, & the guilt of the wicked ſtande immoueable, yet it is at no time inherent in them, nor can truly be attributed vntounto them. For let vsus take a Turkiſh infant, or ſome barbarous ancient perſon, who neuer heard one ſyllable of the death of Chriſt, and therefore cannot be ſaide to hauehave deſpiſed it through incredulity; now let theſe diſputers tell vsus at what time they wil account theſe to ſtand in the grace and favor of God, to be reconciled vntounto him, iuſtified, and ſanctified, whether in their mothers wombe, or ſoone after their birth, vvhether in their childhood, or in their youth, whether in their perfect age, or in their old yeares: laſtlie, whether in their life time, or after death. Nay let them tell vsus if ever they are admitted into favour, how they fall from it, whereas neither any ſinne, nor actuall incredulity is able to deiect thē thēce. For the latter of theſe is not incident vntounto them: and the former are ſatisfied for by Chriſt. Whatſoever they here anſwere, the effect of all will proue that either they wil auere that ſome pleaſe God without faith: or that ſome are caſt out of Gods ſight and fauor without actuall incredulitie; both which are falſe and impious, and mutually deſtroy one the other.
Laſtly, what cā be ſpokē more blaſphemous, then that God hath accepted into favor and lovingly foſtereth and cheriſheth all the vnfaithful & wicked, ſuch as were Cain, Saul, Iudas, Herod, Caligula, & to conclude in a word al ſort of malefactors, & filthy ſwine? what comfort can there be more cō tēptible, then that thou art redeemed by Chriſts death, reduced into amity & friendſhip with him; wheras many thouſands of thoſe, which hauehave bin in like ſort reſtored, notwithſtanding periſh everlaſtingly. My very heart quaketh and trembleth to proſecute theſe monſters any farther. Who is there then that thinketh not this ſo falſe an opion, impious, abſurd, and blaſphemous to be far remooved and baniſhed quite out of the precincts & bounds of the Church.
Here me thinkes I here them cry themſelues even hoarſe againe; The promiſes of the Goſpell are vniverſall: they pertaine vntounto All, they pertaine vntounto Al. We therefore firſt demand of them this queſtion, what manner of Conſequence this is to ſay, The promiſes are vniverſall; therefore reprobates and filthie dogs and hogs are reſtored vntounto the favour and grace of God. Why is not the contrary rather inferred▪ The promiſes of the Goſpel hauehave all of them a conditiō of faith and repentance annexed with them; therefore they pertaine not at all to dogs and hogs. Then againe, as oftē as they vrge vsus with their. All, All: ſo often will we reply vntounto them our Beleeving, Beleeving. For the promiſes indeed are vniverſall, but in regarde of the repentant, and ſuch as beleeue the Goſpell. And here we appeale before the whole world to the very letter of the promiſe: Come vntounto me all ſaith Chriſt,Mat. 11. 28. but he addeth, which labour and are laiden: that is, faint and ſinke vnderunder the burthen of your ſins, which falleth out in thoſe which are repentant. And againe, elſewhere in another place: So God loved the worlde that hee gaue his onlie begotten ſon that everie one which beleeveth ſhoulde not periſh, Ioh. 3. 16.but hauehave life everlaſting. Rom. 3. 22.And Paule ſaith; The righteouſnes of God by the faith of Chriſt Ieſus vntounto all and vponupon all that beleeue.Gal. 3. 22. And in another Epiſtle; The Scripture hath concluded all vnderunder ſin, that the promiſe by the faith of Ieſus Chriſt ſhould bee given to thē that beleeue.Ioh. 3. 36. And Chriſt againe teacheth howe that he which beleeueth on the ſon hath everlaſting life. And Peter alſo,Act. 10. 43. All the Prophets witnes that through his name all that beleeue in him ſhall receiue remiſſion of ſinnes. The like reaſon is to be yeelded of all other promiſes of the Goſpell. For they hauehave a cō dition of faith and repentaunce either expreſſed or vnderſtood and cannot without blaſphemy be vnderſtood of any other then of the whole number of the faithfull.
They except againſt this our doctrine: that by this meanes the promiſes are made to be particular. Let the Author of the bookes De Vocat. Gent. of the calling of the Gentiles (whether this Autthor be Ambroſe,Lib. 1. ca. 3. whoſe title the books do beare, or Proſper as it is ſuppoſed by ſome) anſwer for us, The people of God ſaith he, A ſpeciall vniverſity of the faithful & elect.hauehave their fulneſſe, and although a great number of mē neglect or caſt from them the grace of their Saviour; yet there is a certaine ſpeciall vniverſity of the elect, and foreknowne of God, ſevered and diſcerned from the generality of all, to this intent that a whole world might ſeems to be ſaved out of a whole world: and all men might ſeeme to bee redeemed from out of all men. Wherefore the promiſes the Goſpell remaine Vniverſall to the faithful, howſoever they appertaine not vntounto dogs and ſwine. The Maior alſo of this practicall Syllogiſme remaineth Vniverſall;
The promiſes pertaine to all that beleeue.
But I beleeue.
Therefore they appertaine vntounto mee.
Againe,
Chriſt died and praied for al that beleeue.
But I beleeue.
Therefore he praied, and died for me.
Nowe they are colde comforters who teach afflicted cō ſciences to reaſon on this manner;
Chriſt died for all men.
But I am a man.
Therefore Chriſt died for me.
Againſt the ſ…under of pure particulars.For why, may not a Turke, dogge, or hogge wallowing in the mire conclude on this maner. O notable comforters, and proclaimers of the grace of God. The ſtrength and very ſinews of Chriſtian comfort is, not to be a man, but to bee in graffed in Chriſt by faith.
Farther they obiect out of the Apoſtle, that Al men are quickened and made aliue in Chriſt, 1. Cor. 15. …2.even as all die in Adam. Where if they abſolutely define that all are quickned in Chriſt, the Scripture & experience ſhall …fute and put them to ſilence. This i… it thē which the Apoſtle saith, that Chriſt beſtoweth grace on all that are his: as Adam communicated and ſhared death with all that are his. And the one indeed, …eaning Chriſt, through grace which is a worke of more moment; the other, meaning Adam, by naturall propagation which is a thing more eaſie. And that this is the ſcope & ſence of S. Paule the wordes which followe next in order plainely proue. For when hee had ſaid that all are quickened in Chriſt, he forthwith add…th: But everie man in his owne order: Ibid. 23.The firſt fruits is Chriſt; the… they that are of Chriſt, that is to ſay, they which beleeue, who alſo were giuen him by his Father, and for whō he earneſtly praied vntounto his Father. And S. Auguſtine interpreteth this place not altogither vnlike vntounto vsus, whereas he ſaith, that it was therefore ſaid that all are quickned in Chriſt, … becauſe all, who … Adam, are the members of Chriſt: but becauſe as no man in the naturall body death but in Adā: ſo no man is quickned in the ſpirituall bodie, but by Chriſt.
Neither is there any more place lefte for this cavill, that by this … Adam is made ſtro…ger then Chriſt, if he drawe headlonge with himſelfe into deſtruction and the pitt and gulfe of death more then Chriſt ſaueth and freeth from the very mouth of hell: For the power of each party is not to be meaſured & eſteemed according to the nomber of them which die and are quickened; but rather according to the manner wherby deſtruction & quickening is purchaſed or effected, and alſo by the greatnes of the benefites either loſt or regained. To hurte is a matter of eaſe, but to heale a worke of much paine and travell as ſaith the proverbe. You may ſooner and with much more eaſe deſtroy whole hundreths, thē preſerue & ſaue one; you may in ſhorter time caſt a number from of the bridge into the ſtream, then deliuer one only from the perill and danger of drowning: In like manner it was a worke of more eaſe to deſtroy all mankind: then to reſtore one man out of that generall ruine and deſtruction. That the Devill was able to doe, and Adam alſo was able to doe it; this none but Chriſt could perfourme. Wilde beaſtes, and calamities hauehave power to hurt, and murther man: but it is in the power of no creature to repaire mans loſſe of ſalvation and life eternall; but this was reſerved to the power of GOD alone creator of all thinges, wherefore the death of Chriſt had beene of greater force then the ſinne of Adam, yea though it had reſtored but one only man vntounto life. And certaine it is and an vndoubted truth, that the bleſſings recovered by Chriſt, ſo far ſurpaſſe thoſe whoſe loſſe we ſuſtained by Adam, as heavenly things, and things eternall excell earthly and corruptible things. For Adam as the Apoſtle witneſſeth is of the earth, earthlie: but Chriſt is heave…lie▪ Adam is a living ſoule, but Chriſt is ſpirituall: Adam caſt vsus out of an earthly paradiſe, but Chriſt hath p…ced vsus in an heavenly Paradiſe, and hath given vsus everlaſting happines.
Thus … hauehave thought it meete and convenient to proceede … ſetting downe the … of Chriſts death and reſurrection, which all appears came to them all, and them alone who ſticke faſt vntounto Chriſt by faith; & in making anſwere to the cavils and ſlaunders of Heretiques, &c.