Polhill:

If Christ did no way die for all men, which way shall the truth of these general promises be made out? “Whosoever will, may take the water of life.” What, though Christ never bought it for him? “Whosoever believes, shall be saved.” What, though there were no lutron, no price paid for him? Surely the gospel knows no water of life but what Christ purchased, nor no way of salvation but by a lutron, or price paid. But you will say, that albeit Christ died not for all men, yet are those general promises very true, and that because their truth is founded upon the sufficiency of Christ’s death, which hath worth enough in it to redeem millions of worlds. I answer, there is a double sufficiency; sufficientia nuda, consisting in the intrinsical value of the thing, and sufficientia ordinata, consisting in the intentional paying and receiving that thing as a price of redemption; the first is that radical sufficiency, whereby the thing may possibly become a price. Let a thing be of never so vast a value in itself, it is no price at all, unless it be paid for that end, and being paid, it is a price for no more than those only for whom it was paid; because the intrinsical worth how great soever, doth not constitute it a price. Hence it is clear, that if Christ’s death, though of immense value, had been paid for none, it had been no price at all; and if it were paid but for some, it was no price for the rest for whom it was not paid. These things premised, if Christ no way died for all men, how can can those promises stand true? All men, if they believe, shall be saved; saved, but how? Shall they be saved by a lutron or price of redemption? there was none at all paid for them; the immense value of Christ’s death doth not make it a price as to them for whom he died not; or shall they be saved without a lutron or price? God’s unsatisfied justice cannot suffer it, his minatory law cannot bear it, neither doth the gospel know any such way of salvation; take it either way, the truth of those promises cannot be vindicated, unless we say, that Christ died for all men. But you will yet reply, that albeit Christ died not for all, yet is the promise true; because Christ’s death is not only sufficient for all in itself, but it was willed by God to be so. I answer, God willed it to be so, but how? Did he will that it should be paid for all men, and so be a sufficient price for them? then Christ died for all men; or did he will that it should not be paid for all men, but only be sufficient for them in its intrinsical value? Then still it is no price at all as to them, and consequently either they may be saved without a price, which is contrary to the current of the gospel, or else they cannot be saved at all, which is contrary to the truth of the promise. If it be yet further demanded, To what purpose is it to argue which way reprobates shall be saved, seeing none of them ever did or will believe? Let the apostle answer, “What if some did not believe? Shall their unbelief make the faith of God of none effect? God forbid; yea, let God be true, but every man a liar.” (Rom. iii. 3, 4). And again, “If we believe not, yet he abideth faithful, and cannot deny himself.” (2 Tim. ii. 13.) No reprobate ever did or will believe, yet the promise must be true, and true antecedently to the faith or unbelief of men; true, because it is the promise of God, and antecendently true, because else it could not be the object of faith. Wherefore, I conclude, that Christ died for all men so far, as to found the truth of the general promises, which extend to all men.”

Edward Polhill, “The Divine Will Considered in its Eternal Decrees,” in The Works of Edward Polhill (Morgan, PA.: Soli Deo Gloria Publications, 1998), 164. [Note: Polhill’s point is that it is incongruent to suppose that God wills and offers salvation to all men without willing the means whereby all men may be saved.]

[This quotation is also filed under: Edward Polhill (1622-1694): Limited Satisfaction Precludes the Salvability of the Non-Elect, Even If They Were to Believe]

[Credit to Tony for the find.]

Marlorate:

17 And loe, there came a voyce from heauen, saying: This is my beloued sonne in whom I am well pleased.

{And loe, there came a voyce.} M. Math. does not say simply that a voice was heard from heaven, but that a voice cam from heaven. C. For out of that division and opening of the heavens (which we touched even now) cam this voice, whereby he might have greater majesty.

{This is my beloued sonne.}

M. This testimony of the Father being brought from the heavens to the earth, as concerning his son, has a declaration of his will towards mankind, with a declaration also of Christ, the only begotten son of God. C. For the title of (son) does only pertain unto Christ, truly and naturally: but yet the son of God was made manifest in our flesh, that by the same right that God was Father unto him, he might make him our Father also. Wherefore God bringing unto us a mediator, in the title and commendation of his Son, does show himself to be a Father to us all. The Greek word does signify more then my beloved Son, in the superlative degree, my best beloved Son. For Christ is so called, because when we were hateful and odious unto God, it was necessary that his Fatherly love should flow from Christ unto us.  M. As if the Father should have said: “He whom I have sent unto you, and caused to come in your flesh, is my only beloved Son: In whom you may see how greatly I love mankind, and his salvation, wherefore see that you cleave unto him by faith.” But S. Paul does very well interpret this place saying: “By his grace he made us accepted through the beloved, [Eph. 1.].

{In whom I am well pleased.}

The Greek word does signify a mind so inclined, that it has a singular and ready good will and affection, separated from all anger and displeasure.

Augustine Marlorate, A Catholike and Ecclesiasticall exposition of the holy Gospel after S. Iohn, trans., Thomas Timme (Imprinted at London by Thomas Marshe, Anno Domini. 1575), 56. [Some spelling modernized.] [Key: B=Bucer; C=Calvin; E=Erasmus; M=Musculus; P=Melanchthon; S=Sarcerius; R=Brentius; BV=Bullinger; Z=Zwingli; V=Theodorus; A=Marlorate.] [See also Musculus on the love of God to mankind.]

Marlorate:

16. For so GOD loued the worlde, that hee gaue his onelye begotten Sonne that all that beleeue in him shoulde not perish, but haue euerlastig life.

R. Our Savior Christ, goes on still in the former disputation, still more plainly opening and declaring, that righteousness comes not by the Law, that is to say, by faith in Christ: and therewithal shows the first cause and principal original of our salvation, and that because we should not be the least in doubt.

No peace
of Conscience without
God’s love.

For our minds have no peaceable rest or quietness in which they may stay themselves, until we come to the free love of God. Therefore as the whole substance of our salvation consists in no other than in Christ, so we must so whereby Christ is united unto us, & why he is offered to us to be our savior.

Love in
God and
faith in us brings
us life eternal.

Both these thing are bear distinctly put down unto us: the first is a lively faith in Christ: the second is the love of God, by which he so loved the world that he sent life to the same by his only Son to save mankind from destruction. And this order is diligently to be noted. For when the original of our salvation comes in question, by and by, according to our natural ambition, burst forth devilish imaginations of or own merit. We fain that God is therefore merciful, because he has respect to none but those whom he judges worthy.

Mercy of God
makes man’s
merits frustrate.

But the Scripture does everywhere extol his mere and simple mercy, which clean abolishes all merits. And this is the very meaning of our Savior in these words, when he appoints the cause in God’s mercy. M. Therefore the love of God with the which he has loved the world, has so determined, that the world should be saved by the sending of the Son. And our Savior does slightly pass over this love, but does diligently amplify and inculcate the same, when he makes mention of sending of the only begotten son of God: who was given unto us, as a most certain and undoubted pledge of his Fatherly love toward us. R. Whereof then comes salvation, whereof comes justification? Whereof comes the hope of eternal life? Come these from the worthiness or merits of men? God forbid: but they have their original of the love of God. For we had always abode, so much as we could, in our sins, in death, and in hell, except God of his entire love, with the which he loved us being as yet miserable sinners, had not given his only begotten Son for us. Hereupon the Apostle says: “In this is love, not that we first loved him” (for the flesh is utterly void of the knowledge of God) “but because he loved us first, and sent his Son to be the propitiation for our sins,” [1. Joh. 4:10.] And the Apostle Paul says: “GOD commends or declares his love toward us, in that when as yet we were miserable sinners, Christ died for us,” [Rom. 5:8.] C. Without all doubt where sin reigns, we shall find nothing but the wrath of God, which brings with it death. Therefore it is only mercy which reconciles us unto God, that therewithal we might be restored unto life. If any man demand in whom this love is founded, the Apostle Paul answers: “That it is founded in the purpose of his will.” Notwithstanding this manner of speech seeing to be contrary to many testimonies of Scriptures, which place the first and principal foundation of God’s love towards us, in Christ, and do show that without him, we are displeasing and hateful unto GOD.

Read the rest of this entry »

Marlorate:

Christ came for the salvation of the whole world:

1) 44. And he sayde vnto them. These are the wordes which I spake vnto you whylest I was yet wyth you, that all muste needes bee fulfylled which were written of mee in the law of Moises, and in the prophets and in the Psalmes.

R. [Brentius] After that our Saviour Christ had proved by manifest and evident signs to his Disciples, that he was resen from death to life, he proceeds to set forth that which was th emost necessary of all others to enlarge the Borders of his Kingdom, and to set forth the glory of his majesty on Earth.

For Christ came not into this world to profit the nation of the Jews only, but that he might be salvation to the whole world. Christ rose again from death, not that this one Jew or that may have life, but that the happiness of everlasting life might be offered to all nations. A. [Marlorate] For so it was prophesied before I have given the all light to the Gentiles, that thou may be my salvation to the whole world.

R. [Brentius] And there is not a more convenient Instrument whereby these things may be revealed to the whole world, and to all nations then the preaching of the gospel [Esai. 49.6.]. Augustine Marlorate, A Catholike and Ecclesiastical Exposition of the Holy Gospel after S. Marke and Lvke, trans Thomas Timme (Imprinted at London in the Fleetesteate neare, unto S. Dunstanes Church, by Thomas Marsh, 1583), Luke 24:44; p., 334.

Christ died for the salvation of all mankind:

1) Therefore works do not justify, that is to say, they do not make us the more acceptable unto God: the which works can be nothing else but sin, condemning, if so be they be wrought before thou be purified, and regenerated by the Spirit of God: because that an evil tree cannot bring forth good fruit. But the Lord describing his judgment, says (after the manner of men): that every man shall be judged, according to his works: even as we commonly are wont to judge.

Neither does he say, that every man shall receive according to his works, as though our works were the first cause of our salvation. For the special cause why we obtain everlasting life, is the voluntary & free will of God: and the second cause are the merits of Christ, for he died for salvation of all mankind: but this also is a free gift of good will of God. The third cause, our faith, by the which we embrace and receive this good will of God, and the merits of Christ. Augustine Marlorate, A Catholike and Ecclesiastical Exposition of the Holy Gospel after S. Mathew, gathered out of all the singular and approued Deuines (which the Lorde hath geuen to his Churche) by Augustine Marlorate. And translated out of Latine into Englishe, by Thomas Tymme, Minister, Sene and allowed according to the order appointed (Imprinted at London in Fletestreate near vnto S. Dunstones churche, by Thomas Marshe, 1570), Matt. 16:27; pp., 373-374. [Some spelling modernized.].

2) {Thou wente one of the twelue}

C. [Calvin] What fruit reprehensions bring forth, we here see The disciples are still & silent, nor for shame, but for true obedience sake. For they stand so much to the judgement of Christ, that after they knkow that the thing which displeased them, pleased him, they are quiet. Even so ought we do when we have recieved a fall, being taught not to be ashamed to rise from our error. On the contrary part we see what good reprehension does in the minds of obstinate: for the admonition of Christ did profit so little to turn the heart of Judas, or to make it better, that he went by & by void of care, to make a most wicked bargain with the enemies of Christ. But it was a wonderful & monstrous insensible dulness, that in the loss of the ointment that he thought he had gotten an honest excuse to so wicked a fact: & futher that he being admonished by the words of Christ, knew not what to do. The only mention of his burial had been enough to mollify and iron heart: when he might have gathered thereby that Christ offered himself a sacrifice for the salvation of mankind. Augustine Marlorate, A Catholike and Ecclesiastical Exposition of the Holy Gospel after S. Mathew, gathered out of all the singular and approued Deuines (which the Lorde hath geuen to his Churche) by Augustine Marlorate. And translated out of Latine into Englishe, by Thomas Tymme, Minister, Sene and allowed according to the order appointed (Imprinted at London in Fletestreate near vnto S. Dunstones churche, by Thomas Marshe, 1570), Matt. 27:14, p., 625. [Some spelling modernized.]

Read the rest of this entry »