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were cast out of paradise, certainly now by the tree (or cross) of Jesus shall believers more easily enter into paradise.' So also doth another of them make it manifest in what sense they use the word all.

Athanasius of the incarnation of the Word of God. Οὐτός ἐστιν ἡ πάντων ζωὴ, καὶ ὡς πρόβατον ὑπὲρ τῆς πάντων σωτηρίας ἀντίψυχον τὸ ἑαυτοῦ σῶμα εἰς θάνατον παραδούς.

'He is the life of all, and as a sheep he delivered his body a price for the souls of all, that they might be saved.' All in both places can be none but the elect; as,

Ambrose de vocal. Gen. lib. 1. cap. 3. Or rather Prosper, lib. 1. cap. 9. edit. Olivar.

'Si non credis, non descendit tibi Christus non tibi passus est.' Ambr. de fide ad Gratianum.

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Habet populus Dei plenitudinem suam in electis enim et præscitis, atque ab omnium generalitate discretis, specialis quædam censetur universitas, ut de toto mundo, totus mundus liberatus, et de omnibus hominibus, omnes homines videantur assumpti.'

'The people of God hath its own fulness, in the elect and foreknown, distinguished from the generality of all, there is accounted a certain special universality: so that the whole world, seems to be delivered from the whole world, and all men to be taken out of all men.'

In which place he proceedeth at large to declare the reasons, why in this business all and the world, are so often used for some of all sorts.

These that follow wrote after the rising of the Pelagian heresy, which gave occasion to more diligence of search and wariness of expression than had formerly been used by some.

Augustine de Co. et grat. cap. 11.- Per hunc mediatorem Deus ostendit eos, quos ejus sanguine redemit facere se ex malis in æternum bonos.'

By him the Mediator, the Lord declareth himself to make those whom he hath redeemed with his blood, of evil, good to eternity.'

'Vult possidere Christus quod emit, tanti emit ut possideat.' 'Christ will possess what he bought, he bought it with such a price that he might possess it.'

Idem. Serm. 44. de verbis Apost.-'Qui nos tanto pretio emit non vult perire quos emit.'

• He that bought us with such a price, will have none perish whom he hath bought.'

Idem Tracta. 87. in Johan.- Ecclesiam plerumque etiam ipsam mundi nomine appellat: sicut est illud, Deus erat in Christo mundum reconcilians sibi: itemque illud, non venit filius hominis ut judicet mundum, sed ut salvetur mundus per ipsum, et in epistola sua Johannes ait, advocatum habemus ad patrem Jesum Christum justum, et ipse propitiator est peccatorum nostrorum, non tantum nostrorum sed etiam totius mundi: totus ergo mundus est ecclesia, et totus mundus odit ecclesiam. Mundus igitur odit mundum: inimicus reconciliatum, damnatus salvatum, inquinatus mundatum: sed iste mundus, quem Deus in Christo reconciliat sibi, et qui per Christum salvatur, de mundo electus est inimico damnato contaminato.'

'He often calleth the church itself the name of the world, as in that, God was in Christ reconciling the world to himself and that the Son of man came not to condemn the world, but that the world through him might be saved. And John in his epistle, saith, we have an Advocate, &c. for the sins of the whole world: the whole world therefore, is the church, the whole world hateth the church: the world then hateth the world. That which is at enmity, the reconciled; the condemned, the saved; the polluted, the cleansed world: and that world which God in Christ reconcileth to himself, and which is saved by Christ, is chosen out of the opposite condemned defiled world.'

Much more to this purpose might be easily cited out of Augustine, but his judgment in these things is known to all.

Prosperus Respon. ad Capit. Gal. cap. 9.-'Non est crucifixus in Christo, qui non est membrum corpori Christi: cum itaque dicatur salvator pro totius mundi redemptione crucifixus, propter veram humanæ naturæ susceptionem, potest tamen dici pro his tantum crucifixus quibus mors ipsius pro fuit. Diversa ab istis sors eorum est, qui inter illos censentur de quibus dicitur, mundus enim non cognovit.'

'He is not crucified with Christ, who is not a member of the body of Christ. As-so may he be said to be crucified only for them unto whom his death was profitable. Divers from these is their lot, who are reckoned amongst them of whom it is said, The world knew him not.'

Idem Resp. Object. Vincent. Res. 1.-'Redemptionis proprietas, haud dubie penes illos est, de quibus princeps mundi missus est foras: mors Christi non ita impensa est humano generi, ut ad redemptionem ejus, etiam qui regenerandi non erant pertinerent.'

'Doubtless the propriety of redemption is theirs from whom the prince of this world is cast out. The death of Christ is not so laid out for human-kind, that they also should belong unto his redemption, who were not to be regenerated.'

Idem de ingrat. cap. 9.

Sed tamen hæc aliqua sivis ratione tueri

Et credi tam stulta cupis; jam pande quid hæc sit;
Quod bonus omnipotensque Deus, non omnia subdit
Corda sibi, pariterque omnes jubet esse fideles?

Nam si nemo usquam est quem non velit esse redemptum,

Haud dubie impletur quicquid vult summa potestas.

Non omnes autem saivantur

If there be none whom God would not have redeemed, why are not all saved?'

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Concil. Valen. Can. 4.- Pretium mortis Christi, datum est pro illis tantum quibus Dominus ipse dixit, sicut Moses exaltavit serpentem in deserto, ita exaltari oportet, filius hominis, ut omnis qui credit in ipso non pereat, sed habeat vitam eternam.'

The price of the death of Christ, is given for them alone, of whom the Lord himself said, As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth on him should not perish.'

AN APPENDIX

UPON

OCCASION OF A LATE BOOK

PUBLISHED BY MASTER JOSHUA SPRIGGE,

CONTAINING ERRONEOUS DOCTRINE.

I

READER,

Do earnestly entreat thy serious perusal of this short appendix; the total finishing and printing, not only of the body of the discourse, but also the preface, before occasion was given to those thoughts which I now desire to communicate, is the rise of this ataxy. This being irrecoverable, will admit of no farther apology. In the third division of this treatise, there are sundry chapters, viz. vii-ix. &c. about the satisfaction of Christ, in which the doctrine is cleared and vindicated from the objections of some. The first aim I had therein was to shew the inconsistency of that, with the general ransom, principally now opposed. In handling of it, my eye was chiefly on the Socinians, the noted known opposers of the person, grace, and merit of Christ; the most wretched prevaricators in Christian religion, which any age ever yet produced. In the manner of asserting it, I looked not besides the scriptural proposal of it, nor turned to any controversials, but only for the remarking some raρоρóμara, and (I fear wilful) failings and mistakes of Grotius,* in stating this business: his wretched apostacy into the very dregs of the error by himself (in the judgment of some) strongly opposed, sufficiently authorizeth any to lay open his treacherous dealing, in his first undertaking. If any doubt of this, let him but compare the exposition of sundry texts of Scripture in that book against Socinus, with those which the same person hath since given in his so-much-admired (indeed in very many things so much to be abhorred) annota

a Lib. de satisfac. Christi. Vos, def. Grot. alii.

tions on the Bible, and by their inconsistency, he will quickly perceive the steadfastness of that man to his first principles: great as he was, he was not big enough to contend with truth. Moreover, I had it in my thoughts to endeavour the removal of (as I then thought) a scruple from the minds of some well-meaning persons, who weakly apprehend, that the eternal love of God to his elect, was inconsistent with the satisfaction of Christ, and therefore began to apprehend, and instantly to divulge abroad (for that is the manner of our days for every one to cast upon others the crudities of their own stomach; and scatter abroad undigested conceptions, waiting for some to lick their deformed issues, and to see what other capricious brains can make of that which themselves know not how to improve), that Christ came only to declare the love of the Father, and to make it manifest to us, that we in the apprehension thereof might be drawn to him: so that as for satisfaction and merit they are but empty names, obscuring the gospel, which holds out no such things. Now concerning this I know:

1. That this new-named free grace, this glorious height and attainment, this varnished deity, was at first in its original 'truncus ficulnns,' an old rotten over-worn Arminian objection raised out of the obs. and sols. of the old schoolmen, to oppose the doctrine of effectual redemption by Christ, or else to overthrow the doctrine of eternal election, for they framed it to look both ways (either we are not so chosen, or not so redeemed), not caring which part of their work it did, so it were in any measure useful. This was the birth and rise of this glorious discovery.

2. That of its own accord it tends to the very bottom of Socinian folly, yea indeed, is the very same opinion for substance, with that whereby they have so long vexed the churches of God, and are themselves deservedly by them all esteemed accursed for preaching another gospel. Doth not the sum of this discovery come hither, that there is no vindicative justice in God, no wrath or anger against sin, nothing requiring satisfaction for it, that Christ came to declare this, and to make known the way of going to the Father? And is not this that very Helena for which the Socinians have with so much fraud and subtilty, with so many Sinonian arts, so long contended?

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