Gospel Marrow, To the reader

Gospel Marrow · To the reader

To the Reader.

Good Reader,

ALthough this Treatiſe needeth none of my commendations, yet having read ſo much of it as concerneth the Doctrine of Ʋniverſal and particular Redemption, I cannot but ſay to thee, Surge, lege, ariſe and read.

The Reverend and learned Author hath therein with much clearneſs and perſpicuity (a gift wherewith God hath bleſſed him above many) delivered the truth unto thee: And it is no other than that good old Goſpel-truth, which hath been owned and maintained in all Ages, more eſpecially in ſome: I ſhall not inſtance in the times before Auguſtine, becauſe the Controverſie was not then ſtarted, though the truth was acknowledged.

In the 4th Century Auguſtine vigorouſly contended for it, and for thoſe Truths that accompany it, againſt the Semi-Pelagians. Pelagius held that none are condemned meerly for the ſin of Adam, in eating the forbidden fruit, becauſe he did not in that ſin ſtand in the room of all men, and ergo that all men did not fall in him, but have free-will naturally unto good; but the Semi-Pelagians, ſeeing this errour, did grant(a)(a)Haec enim ipſorum definitio & profeſſio eſt, omnem quidem hominem Adamo peccante peccaſſe, & neminem per opera ſua, ſed per Dei gratiam regeneratione ſalvari. Proſp. Epiſt. ad Auguſt. de reliquiis Pelag. caeterum ad nullum opus vel incipiendum, nedum proficiendum, quenquam ſibi ſufficere poſſe conſentiunt. Hilar. Auguſtino de eâdem materia. that all men ſinned in Adam, and that without grace a man naturally is unable to begin or perfect any good work. Yet they held(b)(b)Qui autem credituri ſunt, quive in eâ fide, quae deinceps per dei gratiam ſit juvanda, manſuri ſunt, preſciſſe ante mundi conſtitutinem Deum, & eos predeſtinaſſe in regnum ſuum. Proſper ibid. that 1. God doth predeſtinate men to ſalvation upon foreſight of their believing. 2. That(c)(c)Ad hoc ſalutis donum omnes homines univerſaliter, ſive per naturalem, ſive per ſcriptam legem, ſive per Evangelicam praedicationem vocari, ut & qui voluerint fiant filii dei, & ideo plurimi non renovantur; quod nec renovari velle habeant, praenoſcantur. Proſper ibid. it is in the power of man to reſiſt and turn aſide the converting grace of God. 3. That(d)(d)Nec cuiquam talem dari perſeverantiam a qua non permittitur praevaricari, ſed a qua poſſit ſua voluntate deficere & infirmari; caeterum quicquidlibet donatum ſit praedeſtinatis, id poſſe & amittere & retinere propria voluntate, contendunt. Hilar. ibid. the Saints may fall from Grace, and not perſevere to the end. 4. That(e)(e)Haec enim ipſorum definitio ac profeſſio eſt univerſis hominibus propitiationem quae eſt in Sacramento ſanguinis Chriſti ſine exceptione eſſe propoſitam, utquicun que ad fidem & ad baptiſmum accedere voluerint, ſalvi eſſe poſſunt. Pro univerſo autem humano genere mortuum eſſe dominum noſtrum Jeſum Chriſtum, & neminem prorſus a redemtione ſanguinis ejus, exceptum, etiamſi omnem hanc vitam alieniſſimâ ab eo mente pertranſeat, indifferenter univerſos Deus velit ſalvos fieri, & in agnitionem veritatis venire. Proſper ibid. Chriſt died for all the particular men of the world. This is (ſaith Proſper) their very opinion and profeſſion, that that Reconciliation which is in the Sacrament of Chriſts blood, is without exception offered unto all men, ſo that whoever will come unto Faith and Baptiſm may be ſaved. Yea (ſaith he) They hold that our Lord Jeſus Chriſt died for all mankind, and that no man is excepted from his Redemption, although he paſs his whole life with a mind altogether eſtranged from Chriſt, becauſe the Sacrament of divine mercy doth extend to all; yea they hold (ſaith Proſper) that God doth indifferently will the ſalvation of all. In Anſwer whereunto Auguſtine wrote two Books, the one de praedeſtinatione Sanctorum; the other de bono perſeverantiae. In the firſt, he layeth his axe to the root of the tree, and proves at large, that the foreign, the very act of believing is the gift of God, which truth(f)(f)Diſputans quid elegerit Deus in nondum nato; ad hoc perduxi ratiocinationē ut dicerem, non ergo elegit Deus opera cujuſquam praeſcientiâ; quae ipſe daturus eſt, ſed fidem elegit in praeſcientia, ut quem ſibi crediturum eſſe praeſcivit, ipſum elegerit, …ondum diligentius, quaeſiveram, nec adhuc inveneram, qualis ſit electio gratiae. &c. Auguſt. Retracta. lib. 1. cap. 23. de praedeſtinat. Sanctorum. cap. 3. (ſaith he) whileſt I was ignorant of, I held and wrote, that God doth predeſtinate us upon the foreſight of our faith, which I would not have ſaid, if I had then known that faith it ſelf is the gift of God, and ergo I retract that opinion of Predeſtination upon faith foreſeen. In the other (as elſewhere) he proves at large, and that out of Cyprian, that(g)(g)Sicut operatur ut accedamus ſic operatur ne diſcedamus. Poſt caſum hominis, non niſi ad gratiam ſuam Deus voluit pertinere ut homo accedat ad eum, ne que niſi ad gratiam ſuam pertinere voluit, ut homo non recedat ab eo. Auguſt. de bono perſever. men being truly the children of God cannot fall from grace, but ſhall certainly perſevere. And as for his judgment concerning the latitude of Chriſts Redemption, the extent of Gods will in reference to mans ſalvation, and the ſufficiency, efficacy, and irreſiſtibility of grace, in reference to our converſion, Janſenius Auguſtinus who had read over all Auguſtins works(h)(h)Faſſus eſt ſe decies &c. Janſen. Aug. vita. ten times, and thoſe works of his which are againſt the Pelagians thirty times) ſaith(i)(i)Nunquam in ſcriptis ſuis, &c. Janſen. Auguſt. lib. 3. de gratia ſalvatoris cap. 20. that Auguſtin never did confeſs in his writings that Chriſt died for all men, none excepted, or that Chriſt gave himſelf a ranſom, or was crucified for all, but onelyonly for thoſe whom his death profiteth. But let us ſee this great light ſhining forth in his own expreſſions(k)(k)Quid eſt omnis qui audivit a patre & didicit venit ad me, niſi nullus eſt qui audiat & diſcat a patre & non veniat ad me? ſi enim omnis qui audivit a patre & didicit venit, profectò omnis qui non venit non audivit a patre, nec didicit, nam ſi audiſſet & didiciſſet, veniret. Haec ita que gratia quae occultè humanis cordibus divinâ largitate tribuitur a nullo duro corde reſpuitur, ideò quippe tribuitur, ut cordis duritia primitùs auferatur, omnis qui audivit a patre venit ad me. Sicut integre loquimur cum de aliquo Magiſtro qui in Civitate ſolus eſt dicimus, omnes iſte hic literas docet, non quia omnes diſcunt, ſed quia nemo niſi ab illo diſcit, &c. Auguſt. de praedeſt. Sanctorum, Cap. 11. whereas our Saviour Chriſt ſaith, John 6.45. And they ſhall be all taught of God, Every man ergo that hath heard and learned of the Father cometh unto me. What is (ſaith Auguſtin) every one that hath heard and learned of the Father cometh to me, but that no man heareth or learneth of the Father, and doth not come to me; for if every one who hath heard and learned come, then ſurely whoever doth not come, hath not heard of the Father and learned. For if he had heard and learned, he would come. And this grace cannot be refuſed by any hard heart, becauſe it is ergo given that hardneſs of heart may be firſt taken away; yet (ſaith he) all are ſaid to be taught of God, as a Schoolmaſter is ſaid to teach all the children of the Town, not becauſe all learn of him, but becauſe none learnes but of him; for God teaches all to come to Chriſt, not becauſe all come,Cum audimus & in ſacris literis le gimus quòd Deus velit omnes homines ſalvos fieri, ita intelligimus, tanquam diceretur nullum hominem ſalvum fieri, niſi quem ſalvum fieri ipſe voluerit, non quod nullus ſit hominum niſi quē ſalvum fieri velit, ſed quod nullus fiat niſi quem velit; aut certe ſic dictum eſt quia omnes homines vult ſalvos fieri non quod nullus hominum eſſet quem ſalvum fieri nollet, ſed ut omnes homines omne genus humanum intelligamus per quascun que differentias diſtributum, reges, privatos, nobiles, ignobiles, ſublimes, humiles, doctos, indoctos, &c. Auguſt. Enchirid ad Laurent. cap. 103. De praedeſtinat. cap. 11. De corrept. & gratia, cap. 14. Auguſt. Tract. in Evang. Joan. 55. Tract. in Evang. Joan. 87. Tract. in Evang. Joan. 1. & 5.John 1 but becauſe none come otherwiſe. And in this ſenſe (ſaith he) God would have all to be ſaved, and to come to the knowledge of the truth. For if God would teach them unto whom the croſs of Chriſt is fooliſhneſs, they alſo would come, for he neither doth deceive nor is deceived that ſaith, All that have heard and learned of the Father come unto me. And again, whereas its ſaid 1 Tim. 2. Who will have all men to be ſaved, that is (ſaith Auguſtin) all ſorts of men. Not that there is no man whom he would not have ſaved, for he would not work miracles before them, who would have repented if he had wrought them. In the 13. of John its ſaid, Chriſt began to waſh his Diſciples feet, even Judas his feet alſo (ſaith Auguſtin) for being to ſuffer death, he doth promiſe his ſervice, not only to them for whom he was delivered unto death, but to him that delivered him unto death. In the 15th of John Chriſt ſaith to his Diſciples, If ye were of the world the world would love you. Where (ſaith Auguſtin) he ſpeaks of the Church univerſal, which Chriſt oftentimes calls the World: As in that Scripture, God was in Chriſt reconciling the world unto himſelf; and in that Scripture,Artic. 1. Quod Dominus noſter Jeſus Chriſtus non pro omnium hominum Redemptione ſit paſſus. Reſpon. Quod ergo ad magnitudinem & potentiam precii, & quod ad unam pertinet cauſam generis humani, ſanguis Chriſti Redemptio eſt totius mundi, ſed qui hoc ſeculum ſine fide Chriſti, & ſine regenerationis Sacramento pertranſeunt, redemptionis aliena ſunt; Cum ita que per unam omnium naturam, omnium cauſam a Domino noſtro in veritate ſuſceptam, redemti recte omnes dicantut, non tamen omnes captivitate ſunt liberati; Redemptionis proprietas haud dubium penes illos eſt, de quibus princeps mundi hujus miſſus eſt foras, & jam non vaſa diaboli, ſed membra Chriſti ſunt. Auguſt. liber refellens articulos fa…ſo ipſi impoſitos. Artic. 1. Proſp. ad capit. object. Vincent. Reſponſ. 1. The Son of man came not to condemn, but to ſave the world; and in that Scripture, We have an Advocate with the Father, Jeſus Chriſt, who is the Propitiation, not for our ſins only, but for the ſins of the whole world. That is, the Church, ſo called, becauſe ſcattered throughout the world. And whereas he was charged by the Pelagians with denying that Chriſt ſuffered for the Redemption of all men, he plainly gave his ſenſe therin thus. As for the greatneſs and ſuffciency of the price, the blood of Chriſt is the Redemption of the whole world; but they that die without Faith and Regeneration, are aliens from Redemption All men (ſaith he) are rightly ſaid to be redeemed in reſpect of one nature of all, and the one cauſe of all, which the Lord did truly take upon him, and yet all are not not delivered from captivity. The propriety of Redemption without doubt belongeth unto them out of whom the Prince of this world is caſt, who are not veſſels of Satan, but the members of Chriſt. And herein Proſper doth totidem verbis concur with him. This ergo was the ſenſe of the Orthodox (for by Auguſtins judgment you may meaſure the reſt) in thoſe times.

In the 8th Century this truth of Chriſt was defended and maintained by Gotteſchalchus, and for which, with other truths of the ſame concernment, he ſuffered impriſonment 20. yeares, as appeares by the Articles which his Adverſaries charged him with, accuſed him of, and condemned him for, viz. (l)(l)1. Sicut Deus quoſdam ad vitam aeternam, ita quoſdam praedeſtinavit ad mortē eternam. 2. Non vult Deus omnes homines ſalvos fieri, ſed tantum eos qui ſalvantur, quia quaecun que voluit dominus fecit in coelo & in terra. 3. Non pro totius mundi redemptione, i. e. non pro omnium hominum ſalute & redemptione Dominus & ſalvator noſter Jeſus Chriſtus eſt crucifixus, & mortuus, ſed tantum pro his qui ſalvantur. Baron Annual. anno dom. 848 Ca…vis. Crono…og. anno dom. 848. Voſſii hiſtor. Pelag. lib. 7. Pſ. 4. Ʋſheri hiſtor. Gotteſchal. p. 15.Ps 4that he ſaid, that as God hath predeſtinated ſome to eternal life, ſo he hath predeſtinated ſome to eternal death. 2. That God would not have all men to be ſaved, but only thoſe that are ſaved; becauſe whatever God willeth, that doth he in heaven and in earth. 3. That Chriſt did not dye for all, but only thoſe that are ſaved. Another Article there was alſo about the Trinity, but that was not inſiſted on. His great Adverſaries were Rabanus Maurus, and Hinomarus; but though he was condemned by a Synod of their packing, yet he was defended and juſtified by Remigius, Flerus, Prudentius, Strabus, the Church of Lyons, and the Valentine Councel in theſe particulars. As for the truth now in hand Remigius ſaith(m)(m)De dominici ſanguinis pretio, quod pro his tantum qui credere voluerint datum ſit, ma…ifeſta eſt beatorum Patrum ſententia, quam iſte (ut putamus) & legendo didicerat & damnare metuebat. Ʋſher. hiſtor. Gottes. p. 64. concerning the price of Chriſts blood, that it is given onelyonly for thoſe that ſhall believe is the manifeſt ſentence of the bleſſed Fathers, which Gotteſchalcus (as we think) in reading hath learned and dareth not condemn: the Church of Lyons ſaith(n)(n)Admoneamus ut vigilanter & fideliter penſare ſtudeant; ne ſorte minus conſiderando quod dicendum erat, contra fidem & conſcientiam ſuam talia dixerint & ſcripſerint, nec ipſos qui haec dixerunt credere putamus, quod pro iis in ſua impietate mortuis & aeterno jam judicio condemnatis dominus paſſus eſſe credendus ſit; ſi enim pro eis cur non pro diabolo? Ʋſher. Hiſtor. Gotteſ. p. 80. whileſt men ſay that Chriſt died for all men, let them take heed that they do not ſpeak againſt their own conſciences; for can they believe that Chriſt died for them that were dead, and in hell before Chriſt was born? then why may it not be as well ſaid that Chriſt died for the Devils? and ſaith the Valentine Councel (o)(o)De redemptione ſanguinis Chriſti propter nimium errorem qui de hac cauſa exortus eſt, ita ut quidam (ſicut eorum ſcripta indicant) etiam pro illis impiis, qui a mundi exordio uſ que ad paſſionem domini in ſua impietate mortui & aeterna damnatione puniti ſunt, effuſum definiunt: contra illud Propheticum, ero mors tua ô mors, ero morſus tuus inferne. Illud nobis ſimpliciter & fideliter tenendum & docendum placet, juxta Evangelicā & Apoſtolicā veritatē, quod pro illis hoc datum pretium teneamus, de quibus ipſe dominus noſter dicit; ſicut Moyſes exaltavit ſerpentem in deſerto, ita exaltari oporter filium hominis, ut omnis qui credit in ipſo non pereat, ſed habeat vitam aeternam, ſic enim Deus dilexit mundum, &c. & Apoſtolus inquit, ſemel oblatus eſt ad multorum exhaurienda peccata. Concil. Valentin. ſub Pap. Leo 4. cap. 4. Binius Tom. 6. Voſſ. hiſtor. Pelag. lib. 7. p. 4. Ʋſher. hiſt. Gott. p. 181.concerning the Redemption of Chriſts blood, by reaſon of the exceeding errors that have grown in reſpect thereof, inſomuch as ſome (as your own writings declare) do hold, that it was ſhed even for thoſe ungodly ones, who from the beginning of the world until the paſſion of our Lord were dead in their ungodlineſs, and puniſhed with eternal damnation, contrary to the ſaying of the Prophet, O death I will be thy death, and thy ſting O hell. We do decree that it ought ſimply and faithfully to be held and taught according to the Evangelical and Apoſtolical truth, that this ranſom was given for them of whom the Lord himſelf ſaith, Even as Moſes lifted up the ſerpent in the wilderneſs, ſo muſt the Son of man be lifted up, that every one that believes in him may not periſh but have eternal life. So God loved the world, that he gave his only begotten Son, that every one that believeth in him might not periſh, but have everlaſting life. And the Apoſtle ſaith, Chriſt was once offerred for the taking away of the ſins of many. And in thoſe dayes was the ordinary Gloſs compiled (for Strabus (p)(p)Ʋſheri hiſtor. Gotteſ. p. 433. Calvis Chronol. 840. Poſſevini Apparat. Strabus. Sixtus Senens. biblioth, Qui omnes vult ſalvos fieri, non quod nullus hominum eſſet, quem ſalvum fieri nollet, qui virtutes miraculorum facere noluit apud eos, quos dicit acturos ſuiſſe poenitentiam ſi feciſſet; ſed ut omnes homines, omne hominum genus intelligamus per quaſcun que differentias diſtributum. Gloſs. ordin. in 1 Tim. 2. Ut guſtaret mortem pro omnibus, praedeſtinatis, vel omnibus hominibus generaliter, quia omnibus pretium ſufficit. Gloſſ. ordin in 2 Heb.1 Tim 2the great admirer of Gotteſchalcus was duplicate page duplicate page the compiler of it) which ſpeaking in the very words of Auguſtin on Tim. 1.2. ſaith; Whereas it is ſaid that God would have all men to be ſaved, the meaning is not that there is none whom God would not have ſaved, but all, that is, all ſorts of men. So Heb. 2. Who taſted death for every man, or all men, that is, (ſaith the common Gloſs) for all that are predeſtinated, or for all men generally, becauſe the price is ſufficient for all. Neither can it be thought that the ordinary Gloſſe ſhould hold forth any other doctrine, ſeeing the Compiler thereof was ſo great an Admirer of Gotteſchalchus, and his Doctrine. Now who doth not know that this ordinary Gloſs hath been generally received in the Church of God, eſpecially in thoſe times wherein it was made and publiſhed.

In the 10th and 11th Centuries this truth lived, and was owned by Anſelmus Cantuarienſis, for he ſaith(q)(q)Pro omnibus mortuis mortuus eſt unus Chriſtus, i. e. nullum habens omnino peccatum, qui ſolus hoſtia ſufficiens ſuit pro peccatis omnium. Anſelm in 2 Corinth. 5. Sic juſto judicio etiam per unius juſtitiam venientem in omnes homines electos itum eſt in juſtificationem, &c. quae juſtificatio tranſit in omnes homines, non quia omnes homines veniant ad gratiam juſtificationis Chriſti, cum ram multi alienati ab illa in aeternum moriantur, ſed quia omnes qui renaſcuntur in juſtificationem non niſi per Chriſtum renaſcuntur. Sicut omnes qui naſcuntur in condemnationem non niſi per Adam naſcuntur. Ideo dictum eſt omnes & omnes: eoſdem autem omnes poſtea multos dicit. Anſelm. in hom. 5. Sed per omnes homines omne genus hominum intelligamus per quaſcun que differentias diſtributum. Anſelm. in 1 Tim. 2.2 Cor 51 Tim 2 that Chriſt is ſaid to die for all men that he was a ſacrifice ſufficient for the ſins of all; and whereas the Apoſtle ſaith, As by the offence of one judgment came upon all to condemnation, even ſo by that righteouſneſs of one the free gift came upon all to juſtification of life, that is, (ſaith Anſelm) not becauſe all men do come to juſtification of life by Chriſt, (but becauſe none are juſtified but by Chriſt) as none are generated but by Adam; and therfore it is ſaid All & All; but theſe all are by the Apoſtle called many, and are the Elect. And whereas it is ſaid, who would have all men to be ſaved, that is (ſaith he) not becauſe there are none whom God would not have ſaved, but by All we are to underſtand all ſorts of men. By the Waldenſes, who ſay in their confeſſion(r)(r)The Hiſtory of the Waldenſes tranſlated out of French by Sampſon Leunard. lib. 1. cap. 8. cap. 12. that Chriſt is our life, and truth, and peace, and juſtice, Advocate and Sacrifice, who died for the ſalvation of all thoſe that believe, and whoſe Doctrine was the ſame with Calvins. By Peter Lombard, who ſaith alſo with Auguſtin (ſ)(ſ)Ideo que cum audimus, & in ſacris literis legimus, quod velit omnes homines ſalvos fieri, ita intelligere debemus, tanquā diceretur nullum hominem ſalvum fieri, niſi quem ſalvum fieri ipſe voluerit, non quod nullus ſit hominum niſi quem ſalvum fieri velit, &c. Pet. Lombard ſenten. lib. 1. diſt. 46.that whereas it is ſaid, God would have all to be ſaved, that is to be underſtood of all ſorts of men, not that there are none whom God would not have ſaved. And by rhe Interlineary Gloſs, which was compiled by Anſelmus (t)(t)Anſelmus Laudunenſis gloſſam interlin. compoſuit. Sixtus Senenſis bibliothe. Anſelmus. Poſſevin Apparat.— Anſelmus. Filius hominis venit ut daret animam ſuam redemptionem pro multis, non pro omnibus ſed pro his qui credere voluerunt. Gloſs interlin. in Marc. 10. Tho. Bradwardinus Doctor profundus. Gre. Ariminenſis Scholaſticorum ſubtiliſſimus. Jo. Wiclephus Anglorum decus, Bobemiae deſiderium, Reformatorum facilè Princeps. Jo. Huſſ. Martyr & Propheta.Mark 10Laudunenſis, which ſaith that Chriſt gave himſelf a ranſom for many; that is, not for all, but for ſuch as ſhould believe. And who doth not know alſo that the Interlineary Gloſs was generally received?

In the 13th and 14th Centuries lived Thomas Bradwardinus, Gregorius Ariminenſis, John Wicleffe, John Huſſe, and Hierom of Prague. Bradwardine maketh it his work and buſineſs throughout his Book de cauſa Dei, to prove and demonſtrate the immutability and impedibility of the will of God, that Gods will and decrees are abſolute and inconditionate, and the efficacy of grace determining mans will, againſt the Pelagians and Semi-Pelagians. Gregorius Ariminenſis layeth down 5 Propoſitions(u)(u)1. Nullus eſt praedeſtinatus propter bonum uſum lib. arbitrii quem Deus ſcivit illum habiturum, qualitercun que conſideretur bonitas ejus. 2. Nullus eſt praedeſtinatus quia praſtitutus finaliter ſore, ſine obice habituali gratiae. 3. Quemcun que Deus praedeſtinavit, gratis tantummodo & miſericorditer praedeſtinavit. 4. Nullus eſt reprobatus propter malum uſum liberi arbitrii quem Deus praevidit illum habiturum. 5. Nullus eſt reprobatus quia praeviſus fore finaliter cum obice gratiae, ſive originali, ſive actuali. Gregor. Ariminenſ. in ſenten. fol. 162. Deus non vult omnes homines ſalvos fier, & ad verbum Apoſtoli dico, ſicut dicit Auguſtinus, intelligendum eſt ſecundum diſtributionem accommodam; ut ſit ſenſus, deus vult omnes homines ſalvos fieri, id eſt omnes homines qui ſalvantur ſalvos fieri, null…s enim niſi eo volente ſalvatur; vel in praed…cato verbo fit diſtributio, non pro ſing…lis generum, ſed pro generibus ſingulorum, quia de quolibet gene…e & ſtatu hominum vult aliquos ſalvos fieri. Greg. Ariminenſ. fol. 165. 1. That no man is predeſtinated for the good uſe of free-will, which God fore-knew that he ſhould have. 2. That no man is predeſtinated becauſe he was fore-known to continue to the end without let to habitual grace. 3. That whomſoever God hath predeſtinated, he hath mercifully and moſt freely predeſtinated. 4. That no man is reprobated for the ill uſe of free will, which God did foreſee he would be guilty of. 5. That no man is reprobated becauſe he was foreknown to have finally an impediment of grace, whether original or actual. And (ſaith he) God would not have every particular man to be ſaved. And whereas the Apoſtle ſaith, God would have all men to be ſaved. John Wicleffe was of the ſame judgment with John Huſſe, and John Huſſe ſaith expreſly, that Chriſt is the propitiation for the ſins of the whole world in regard of ſufficiency, but for the Elect onelyonly in regard of efficacy(w)(w)Non tantum pro noſtris ſed etiam pro totius mundi: ſcil. quantum ad ſufficientiam, ſed electis tantum quantum ad efficaciam. Explicat. Joan Hus in Epiſt. Jean cap. 2. Huſsi opera.

In the 15th and 16th Centuries this truth was maintained and defended by Luther, Calvin, Beza, Peter Martyr, Muſculus, Zanchius, Piſcator, Junius, Rollock, Perkins, Whitaker, Fulk, Cartwright, Pareus, Molineus, Willet, Pemble, Prideaux, Rivet, Ames, Twiſſe, the Synod of Dort, and many other of great worth for learning and holineſs, which is ſo well known, that it needs not my proof. And thus (good Reader) by this taſte you ſee how this truth hath one time after another deſcended upon you as your right and inheritance; and will you readily loſe or eaſily part with your Inheritance?

I ſhall not uſe any arguments or reaſons to demonſtrate this truth, that is the work of this Treatiſe; neither ſhall I endeavor to vindicate all thoſe Scriptures which are brought to prove Ʋniverſal Redemption, for that would be the work of another Treatiſe: only, whereas it is ſaid in Scripture that Chriſt died for all, or for the world, thou mayſt be pleaſed to conſider the ground, occaſion, or riſe of theſe expreſſions:foreign In the times of the Old Teſtament it was ſaid, He (that is, Chriſt) ſhall confirm the Covenant for many, Dan. 9.27. In the Engliſh it is, with many; but in the Hebrew it is, for, or unto many: In Chriſts time, whileſt he lived on earth it was ſaid, for many, He gave himſelf a ranſom for many: If you ask the Merchant himſelf (ſaith Auguſtin) who thoſe were that he paid the price for,De hoc autem precio, quare ſit ſuſum, quid interrogamus alium? Redemptor ipſe reſpondeat dicat ipſe mercator, hic eſt inquit ſanguis meus qui pro multis effundetur in remiſſionem pecatorum. Auguſt. contra Julian. Pelag, lib. 3. cap. 3. he will tell you, for many, Mar. 10.45. For even the Son of man came to give his life a ranſom for many; not for all, but for many. So Mat. 26.28. Chriſt ſaid, This is my blood of the new Teſtament which is ſhed for many; not for all, but for many; but when Chriſt was riſen from the dead, and had ſent out his Apoſtles to preach the Goſpel, not only to the Jewes, but to all Nations, or unto every creature; and when the Gentiles did receive the Goſpel, and believe on Chriſt, then the Apoſtles in their Preaching ſaid, God would have all to be ſaved, and that Chriſt died for all, and for the world. Why ſo? not becauſe he died for every particular man in the world, but for the Gentiles as well as the Jews. No ſooner therefore did Cornelius a Gentile believe, but the Apoſtle Peter ſaith of Chriſt, He is the Lord of all, Act. 10.36. And Paul ſpeaking both of Jewes and Gentiles, Rom. 3.9. ſaith, But now the righteouſneſſe of God is manifeſted, even the righteouſneſſe of God which is by the faith of Jeſus Chriſt unto all, even upon all them that believe, for there is no differenee, v. 21, 22. So 1 Tim. 2.3. he ſaith God would have all men to be ſaved, v. 4. And Chriſt gave himſelf a ranſome for all, v. 6. which he plainly ſpeaks in regard of the Gentiles, for he ſaith in the verſe, whereunto I am ordained a Preacher and an Apoſtle, a Teacher of the Gentiles, v. 7. So alſo 1 John 2. And he is the propitiation for our ſins, and not for our ſins onelyonly, but alſo for the ſins of the whole world; that is, not for ours only who are believing Jewes, but alſo for the ſins of the Gentiles, the world of the Gentiles. Thus Cyril interprets the words, becauſe John (ſaith he) was by Nation a Jew, and leſt it ſhould be thought that he taught that Chriſt was only a Propitiation for the Jewes, ſaying, Who is the Propitiation for our ſins, he addeth(x)(x)Joannes quia natione Judaeus erat, ne exiſtimaretur docuiſſe, pro Judaeis tantùm Chriſtum propitiationem eſſe, quando dixit eſt propitiatio pro peccatis noſtris, adjecit, pro totius etiam mundi peccatis, ut etiam Gentes ſignificaret. Cyril. lib. 11. cap. 19. and for the ſins of the whole world, that he might ſignifie the Gentiles. And you may obſerve, that when an Epiſtle is entituled the Epiſtle General, then it is directed to the Jews that were ſcattered up and down throughout the world. So 1 Pet. 1.1. Peter an Apoſtle to the ſtrangers ſcattered through Pontus, &c. And that Epiſtle is ſtiled the Catholique, or Epiſtle General. So alſo James 1.1. Now this Epiſtle of John is entituled the Epiſtle General, and therefore directed or ſent to the Jewes ſcattered throughout the world; and therefore the Apoſtle ſaith, who is the propitiation, not for our ſins only, who are believing Jewes, but for the ſinnes of the Gentiles, or the whole world. Herein alſo our learned Dr. Lightfood will help you with ſome light, for (ſaith he) the world was by Jewiſh(y)(y)Univerſum terrarum orbis populum diſtribuunt in foreign Iſraelitas & foreign nationes mundi; iſtam etiam phraſiologiam agnoſcit eadē pagina Evangelica Mat. 6.32. foreign quod Luc. 12.30. eſt foreign hinc vox mundus uſitatiſſimè pro Gentibus, Joan 3.16, 17. 1 Joan. 2.2. Centur. Chorograph. cap. 1.Matt 6:32Luke 12:30John 3:16John 3:171 John 2:2 Writers divided into Iſrael, and the Nations of the world; which Phraſiology the Evangeliſts do acknowledge, Mat. 6.32. After all theſe things do the Nations ſeek, which Luke 12.30. is the Nations of the world. Hence the word world (ſaith he) is moſt ordinarily uſed for the Gentiles, John 3.16, 17. 1 John 2.2. Now becauſe men do not diligently obſerve or weigh the Ground and Riſe of theſe expreſſions, they are miſtaken into the Doctrine of Ʋniverſal Redemption. Neither ſhall I ſay any thing in anſwer to thoſe reaſons that are ordinarily brought to prove the univerſality of Redemption, and ſufficiency of grace given to all. Bellarmine himſelf hath ſaid enough; who after he had earneſtly laboured to prove a ſufficiency of grace given to all, becauſe elſe all men would not be capable of admonitions, exhortations, and reprehenſions, or of Gods diſpleaſure for their ſins, he granteth two Propoſitions. The one is this,(z)(z)Sit jam rertia Propoſitio, nulla eſſet in Deo iniquitas, ſi non ſolum aliquibus, ſed etiam omnibus hominibus auxilium ſufficiens ad ſalutem negaret, haec certiſſima eſt apud omnes qui ex divinis literis peccatum originale noverunt; nam cum per peccatum primi hominis naſcantur omnes filii irae, nihil nobis jure debetur niſi poena. Quarta Propoſitio: ſive detur ſufficiens auxilium omnibus, ſive tantum aliquibus, nos tamen de nullius ſalute, donec in hac vitâ fuerit, deſperare debemus, ne que ab ullo ſubtrahere correptionem, exhortationem, & alia charitatis officia. Haec quo que ſine controverſiâ recipitur ab omnibus; nam tametſi nonnulli ita deſererentur a Deo, omni que auxilio prorſus deſtituerentur, ut nulla ratione converti poſſint; nos tamen qui neſcimus qui ſunt illi, de omnibus benè ſperare debemus, & Apoſtolum Paulum audire, qui jubet ut cum patientia corripiamus cos qui reſiſtunt veritati. Bellarm. de gratia & lib. arbitr. lib. 2. cap. 4. There ſhould be no iniquity in God though he ſhould deny ſufficiency of grace, not only to ſome, but unto all; for (ſaith he) ſeeing by the ſin of the firſt man we are all born the children of wrath, nothing is due unto us but puniſhment.

The other Propoſition is this, whether there be a ſufficiency of grace or help given to all, or only to ſome, we are not to deſpair of the ſalvation of any, while they are in this life; neither are we to withdraw our admonition, exhortations, or reprehenſions. For (ſaith he) though ſome be forſaken of God, yet we know them not.

Neither ſhall I ſay much in reference to, or of the perſons engaged in this Controverſie. I know there are Learned men of both perſwaſions; only I wiſh, That (according to the practice of this Judicious Author) the Controverſie may be ſo managed, that there be no tranſgreſſion of the law of peace and moderation; for as the Church of Lyons ſpeakes in this caſe(a)(a)Qui non tranquillè & pacificè moderatur quod ſentir, ſed ſtatim paratus eſt ad contentiones, diſſentiones & ſcandala; etiamſi non habeat haereticum ſenſum, certiſſimè habet haereticum animum: Ʋſher. hiſtor. Gotteſ. pag. 77. he that doth not quietly and peaceably moderate his judgment, but is apt to fall into diſſentions and ſcandals, though he have not an heretical ſenſe, yet he hath an heretical mind. 2. That in the management of this cauſe there may be no reflexion upon God himſelf, as to ſay if it be ſo, or ſo, then God is the Author of ſin, or then God is cruel, or not ſincere, or not wiſe, or not juſt, &c. for is not God able to make out his juſtice, wiſedome, or ſincerity, though I underſtand it not? Auguſtin ſpeaks well unto this matter. In one Scripture (ſaith he) it is ſaid, God will have mercy on whom he will have mercy. In another Scripture it is ſaid, He would have all men to be ſaved (b)(b)Occurit enim, cur pereant ex his aliqui, cum omnipotens Deus omnes homines ſalvos fieri velit, & in aguitionem veritatis venire; deinde cur rurſus induret alios, miſertus aliorum, aut quomodo omnes ſalvos fieri velit homines, eum ipſe nonnullos ne ſalventur indurer: hoc quantum ad humanam juſtitiam, videtur injuſtum, ſed quis ita deſipiat, vel potius quis ita blaſphemet, ut dicat de juſtitia dei lege humanae juſtitiae diſputandum? quae profectò ſi juſtitiae dei adverſatur injuſta eſt; ab illo enim qui ſumme juſtus eſt, omne quod qualitercun que juſtum eſt manare manifeſtum eſt.—Non eſt ergò de illa majeſtate divinae ſapientiae, humanae vanitatis arbitrio diſputandum. Auguſt. de praedeſtinat. & gratia. cap. 2.it may be ſome will ſay, why then do any periſh, if God would have all to be ſaved? and why doth he then harden ſome, and ſhew mercy to others? or how doth he will that all ſhould be ſaved, ſeeing he hardens ſome that they may not be ſaved? This as to mans juſtice ſeemes unjuſt; but who is ſo mad, or rather, who doth ſo blaſpheme, as to diſpute of Gods juſtice by the rule of humane juſtice? or who will meaſure Gods wiſedome by the wiſedome of man? We are not to diſpute of the Majeſty of Divine Wiſedome, by the vanity of humane wiſedome; for the wiſedome of the fleſh is enmity to God.

3. That there may be no reflexions upon mens perſons that are now living;Perit judicium cum res tranſit in affectum. for when it comes to perſonal reflexion, an affection and heat is begotten, and when affection prevailes, the matter and judgment is loſt. The Apoſtle Paul ſaith, But fooliſh talking and jeſting, let it not be once named among you, as becometh Saints, Epheſ. 5.3, 4. The word for jeſting is foreign, which by Ariſtotle Ariſtot. Ethic. lib. 4. cap. 3.is uſed for the vertue of urbanity and facetious deportment; but becauſe this facetiouſneſs doth often degenerate into evil, he ſaith the word is uſed for dicacity and ſcurrility, and ſo it is forbidden by the Apoſtle in this Scripture. No man is to make himſelf or others merry with the ſins or reproach of another. This kind of jeſting in Print doth neither commend a mans cauſe,Qui talibus dictis ſcatent foreign graecis, ridicularii latinis; talia vero perſonam graviorem, qualis eſt hominis Chriſtiani, non decent. Grotius in locum. nor become his perſon, eſpecially if he be a Miniſter of the Goſpel. Surely Gods cauſe hath no need of our paſſions or vanities.

4. That there may be no wrong done to the perſons that are dead, by making them to ſpeak when they are dead what they never thought while they lived, or what is contrary to the general ſcope and ſenſe of their Writings; for this (if willingly done) will be found at the great day to be no better then falſe witneſs: But if there ſhall any word or line drop from their pen that may occaſion ſuch a Citation, let men take the Counſel of the Church of Lyons, who farther ſpeaks thus in this caſe(c)(c)De caeteris verò qui in ipſa infidelitate at que impietate ſua perſeverantes, ſunt perituri; ſi de Scripturae ſanctae autoritate, quod etiam pro talibus dominus paſſus ſit, certiſſimis & clariſſimis teſtimoniis nobis demonſtrare potuerunt boni viri qui talia definierunt, dignum omnino eſt ut credamus & nos: Si verò non potuerint, ceſſent contendere pro eo, quod non legunt; pude…t eos definire quod neſciunt, timeant ſtatuere quod nullum Sanctorum Patrum Concilium, nullum Apoſtolicae ſedis Pontificum, nullum Eccleſiaſticorum Dogmatum decretum hactenus inveniant ſtatuiſſe: quod etſi quid a ſanctis & venerabilibus Eccleſiae Doctoribus vel ſcriptum vel dictum, unde hujuſmodi ſenſus occaſio ſumi poſſe videatur, inveniant; ſalvâ eorum debita Reverentiâ cohibeant ſe potius, & ſubmittant ſe humiliter divinae auctoritati, & rem tam obſcuram, tam que inuſitatam, divinae reſervent humiliter Majeſtati. Ʋſheri hiſtor. Gotteſchal. pag. 81. As for the reſt (ſay they) which having perſevered in their infidelity, and periſhed in their ungodlineſs, if it can be proved by Teſtimony of Scripture that Chriſt died for them, it is fit that we alſo ſhould believe it; but if men cannot ſo prove it, then let them ceaſe to contend for that which they read not, let them be aſhamed to define that which they know not, and let them be afraid to affirm that which no Councel of Fathers, none of the Apoſtolical Sea, and no Eccleſiaſtical Decree hath affirmed or eſtabliſhed; and if they find any word in the holy and Reverend Doctors of the Church from whence the occaſion of ſuch a ſenſe may ariſe, let them rather contain themſelves, humbly ſubmitting to Divine Authority, and refer themſelves in ſo obſcure a matter to the Divine Majeſty:

Wherefore (good Reader) being compaſſed about with ſo great a cloud of witneſſes, I am not unwiling to bear my Teſtimony alſo, though of ſmall moment, unto this Truth preſented to thee, and to accompany my Reverend and Learned Brother to the Preſs. Now the Lord give thee an heart to receive this and all other truth in the love thereof.

Thine in the ſervice of the Goſpel, WILLIAM BRIDGE. Febr. 15. 1658. Yarmouth.