THe Scripture saith, Ephes. 14. speaking of Gods E­lection, that he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love &c. and Peter also, 1 Pet. 1.2. calleth the Saints elect, ac­cording to the fore-knowledge of God the Father through Sanctification of the Spirit, unto obedience, &c. and Paul (2 Thess. 2.13) saith to the Saints, that God hath from the be­ginning chosen them to salvation, through sanctification of the Spirit, and belief of the truth, whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.

From all which places we must needs conclude, that God hath cho­sen some to life and glory, even before or from the foundation of the world, because the Scripture saith it; and (as Christ saith in ano­ther case) the Scripture cannot be broken. Therefore the wis­dom of all Christians is, To labour to have judgements in­formed according to the Scriptures, and that the Scriptures and their Judgements may speak both one thing: and to that end, Let us consider the maner of Gods speaking to the sons of men.

Rom. 4.17. He saith to our Father Abraham, As it is written, I have made thee a father of many nations, before him whom he believed, even God, who quickneth the dead, and calleth things that are not as though they were &c. Observe, God speaks then in that present time to Abraham, saying, I have made thee a Fa­ther [Page 2] of many Nations, notwithstanding Abraham was not the Father of one Child at that time, but Ishmael: see Gen. 17.5. how then must we understand, I have made thee a Father of many Nations?

Answ. The Apostle telleth us plainly, Rom. 4.17. that it was so before God, who calleth things that are not, as though they were: and so he calleth Abraham the Father of many Nations, though he was not as yet; no not the Father of Isaac, in whom his seed should be called.

The like may again be observeth when he called Christ a Lamb slain from the foundation of the World, Rev. 13.8. yet he was not slain many thousand yeers after.

Therefore the same may again be considered about Gods Election from the foundation of the would, thus:

God calleth Abraham, a Father of many Nations, though not so God calleth Christ, a Lamb slain from the foundation of the World, though not slain many thousand yeers after, till he was a man in the flesh: even so he calleth men elected from the foundation of the world, though not elected many thousand yeers after, till they are men in the flesh: yet it is all so and done before God, who foreseeth and knoweth all things, even from eternity to eternity, and there­fore calleth things that are not as though they were: for he seeth the beginning and end of all mens actions, whether good or evil, at once; and knowing as well from the foundation of the world what men would do in their generations, as they can know when their lives and actions are finished. He therefore could as well conclude of mens salvation or damnation then, as men can know themselves at the end of their days, or at the day of judgement.

By all which it is clear, that as Christ was called a Lamb slain from the foundation of the World, and yet not slain nor touched till the day of his death: so also, although God callech men Elect from the foundation of the world, yet they are not Elect nor chosen, until the very day of their conversion, and turning from sin to God: for God calleth things that are not as though they were: from whence it is evident they were not Elect, although so called.

Again, if we consider Election according to the foreknowledge of God, it is plain from that text in 1 Pet. 1.2. Elect according to the foreknowledge of God, through sanctification of the Spirit, [Page 3] unto obedience. From whence I reason thus:

If the Elect are Chosen through the sanctification of the Spirit, then they were not chosen before they had the Spirit, and were sancti­fied by the Spirit.

But they had not that sanctifying Spirit before they had a being, either in the World, or else in their Mothers Womb at leastwise.

Therefore not chosen from the foundation of the World, but onely as aforesaid.

Again, 2 Thess. 2.13. We are bound to give thanks alway to God for yon Brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctifica­tion of the Spirit, and belief of the truth, whereunto you were called by our Gospel. From whence I argue thus:

If the Saints are chosen to salvation through sanctification of the Spirit, and believing of the truth, and were called to be­lieve that truth by the hearing of the Gospel, then they were not chosen before they had believed the truth, and before they did hear the Gospel, by which they were called to believe.

But they were chosen through believing the truth, and called to believe it by the Gospel, as aforesaid; and Faith cometh by hearing, Rom. 10.17.

Therefore not chosen before they had a being, no more then Christ was slain before he had a being.

For according to the Scripture they were chosen through sancti­fication of the Spirit, and belief of the truth: and if through is, then not without it (observe that:) but it is through it, therefore not without it. Moreover, they were called to this-faith by the Gospel; which they never heard before they had a being.

Therefore it is clear, their Election was not before their Conver­sion, though God saw it before: neither indeed can it be, because the Elect are all chosen in Christ, Eph. 1.4. but I can prove that those very Elect Ephesians where once our of Christ, chap. 2.11, 12. Remember (saith the Apostle) that at that time ye were with­out Christ, without hope without God in the world: from whence I argue thus:

If at that time they were without God, and without Christ, then at that time they were not in him: for they could not be with­out him and within him both at one time: and if not in Christ, then [Page 4] not chosen in him, as all rational men will grant. From all which I conclude,

That men were elected in Christ, according to the Scripture, yet never in him, before they believed in him: and they never believed in him, before they heard the Gospel: and they never heard the Gospel before they were born. Therefore not Elected, though so called by God who justifieith the ungodly, and calleth things that are not as though they were.

Again, how plain is it Eph. 1. 11, 12. where Paul saith, that they whom God did predestinate according to the counsel of his own will, to be to the praise of his glory, were such as did first trust in Christ: and in ver. 13. he saith, that they trusted in Christ after they heard the word of truth, the Gospel of their salvation; (not before) the which they never heard before they were born, all men will grant that have but reason.

Again, how clear is that text, 1 Pet. 1.2. Elect according to the foreknowledge of God: whence it is plain, if God knew them, before he Elected them, then he knew them as men in the flesh, and not as they were nothings: and if he knew them as they were men, they must needs be born first; for of nothing, nothing can be known before time, nor chosen in time. Therefore I conclude, that the real and absolute act of Election comes to pass in time, though known of God before time, who according to his foreknowledge calleth things that are not as though they were; and so calleth men that are not Elected as though they were Elected.

And thus is the great Objection about Gods Election answered, and the stumbling-block taken away, to the end that men might work out their salvation with fear and trembling, and make their Calling and Election sure.

The same may also be considered of Gods predestination, or fore­appointing all obedient believers to Life and Salvation, (not without, but) according to his foreknowledge of all their words and actions from the foundation of the World. And so likewise he predesti­nateth or fore-appointeth all disobedient unbelievers and apostates to death and damnation (not without, but) according to his fore­knowledge of all their words and actions, from the foundation of the world.

Thus I do believe that God foresaw all men and things past, pre­sent, [Page 5] and to come, at once, at once,: I do believe that God foresaw Adams fall long before he was a creature in being: for nothing is hid from his eyes, but all things are naked and bare before him with whom we have to do, Heb. 4.13.

But it may be some will say, If God did foreknow Adam would fall when he had created him, why then did he make him?

To which I answer two things: first, what have we to do to re­ply against our Maker? shall the thing formed say to him that formed it, Why hast thou made me thus? Shall Adam say to his Maker, Why hast thou made me thus[subject to fall?] What is that to Adam, seeing God hath given him and his posterity means to rise again to as good or a better condition, and the neglect of tha [...] means is that which will rise up in judgement against all slothful disobedient ones that will not make use of their talents of power, wisdom and understanding which God hath given them, to work out their salvation with fear and trembling while they may? This well considered, will give light into Rom. 9.10, 11, 20, 21, 22. and if men will needs understand that God loved Jacob and hated Esan before they were born, they should consider that God knew them both before they were born and after they were born [alike] accor­ding to his foreknowledge, as aforesaid.

But I know that this is brought to prove that Gods Election is not because of works foreseen.

To which I answer; but what works? It is true, God doth not chuse us because of any works of righteousness; that we have done, or can do, out of Christ; for out of him no works are accepted: there­fore it is said, Not of works, lest any man should boast: therefore no works are required of unbelievers, but the very prayers of the wicked are an abomination to the Lord: but it is because of works of righteousness that Christ himself hath wrought for us, in his own person and doth work by us and in us, by his Spirit, when we are believers. And though boasting in the works of the Law, and boasting of works before believing be reproved; yet Paul saith, As the truth of Christ is in me, no man shall stop me of that boasting, 2 Cor. 11.10. and although be cryed down works before faith in so many places, yet he preacheth up works after believing, loud enough, in these words, Tit. 3.8. This is a faithful saying, and these things I will that thou constantly affirm, That they which have [Page 6] believed in God might be careful to maintain good works; for they are good and profitable, &c. and Phil. 2.12, 13. Work out your salvation with fear & trembling: for it is God which work­eth in you both to will and to do, of his good pleasure. Thus we may see, that although it be not for our workings without Christ, that we are chosen or predestinated to life and glory; yet it is by our work­ings with Christ, when he by his Spirit dwelleth in our hearts by be­lieving, and is in us the hope of glory: for then he worketh in us, and our works are acceptable, because he works them by us, and we work them in him. Therefore Paul saith, We therefore as workers together with him, beseech you &c.

Therefore if men would but open their eyes, they might easily see what works the Apostle speaks of, when he saith Election is not of works. But of this more plainly anon.

Secondly I answer: Although God saw Adam would fall, yet he saw him a creature first, or else he could not have foreseen he would fall when he was a creature: therefore God is the God of order, and not of confusion, 1 Cor. 14.33. and fore-seeth all things orderly, and not confusedly.

So then I conclude, that first he saw Adam created.

Secondly, He saw him fallen, and all his postery in his loynes.

Thirdly, He saw Christ crucified for them.

Fourthly, He foresaw the Gospel preached to all men in their ge­nerations.

Fifthly, He foresaw all mens receiving, or refusing; believing, or not believing; obeying or disobeying his Gospel, in their several ge­nerations, as it was, is, or shall be communicated to the end of all ages in order at once. And seeing as well then, what men would do in their ages and generations to come, as they do know themselves when their lives and actions are finished, God could thereupon make up his Election and Reprobation, chusing or electing obedient be­lievers, according to his foreknowledge to Life and Salvation; and refusing and reprobating disobedient unbelievers, to eternal death and damnation.

And thus is Election and Reprobation to be considered, according to the sorekowledge of God in Christ, or out of Christ, from the foundation of the World according to the Scriptures. Which if well considered, it would put an end to all the confused and distracted [Page 7] thoughts in men about these things.

But it may be that some will yet object, that I hold faith and obedience in us, to be the cause of Gods electing or chusing us, to life and glory.

Answ. That faith in Christ, and obedience to Christ, is [a cause] without which God chuseth none to Life and Salvation, I affirm, because we never read that God chose any disobedient unbe­liever to life and glory which lived and dyed so: but that it is [the cause] for which he doth chuse any, I shall utterly deny, and shew the contrary in the Order of Causes, thus:

Suppose I should affirm my obedience to be the cause of my E­lection to Salvation, then what is the cause of my obedience?

Answ. My love to Christ.

But what is the cause of my love to Christ?

Answ. The preaching of the Gospel of Christ, (viz.) that he di­ed for my sins, and rose again for my justification, without which there could be no believers: for take away Christ, and take away faith; and then believe who can.

But what is the cause of the preaching of the Gospel to us?

Answ. Christs dying for us.

But what is the cause of Christs dying for us?

Answ. Even Gods great love of pity wherewith he loved us even when we were dead in trespasses and sins, Eph. 2.4. at that time he commended his love towards us, in that while we were yet sinners Christs died for us, Rom. 5.8.

Thus all men may see, that I do not hold that God chose any to Life and Salvation for any good in them, before he put it in them; as I shall now make appear more at large, by the Scriptures, con­sidering the causes in order, descending from God to us or ascending from us to God.

1 Cause.

Gods love to the sons of men, as they were sinners against him, and enemies to him, was the cause of his sending his Son to die for sinners, for his enemies, for the ungodly, for the unjust; as appeareth by these following Scriptures: John 3.16. Rom. 5.6, 8, 10. 1 Pet. 3.18. God so loved the world, that he gave his onely [Page 8] begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. For when we were yet without strength, in due time Christ died for the ungodly. And, God commendeth his love to us , in that while we were yet sinners Christ died for us. For if when we were enemies we were re­conciled to God by the death of his Son, much more being recon­ciled we shall be saved by his life. For Christ also hath suffered for sins, the just for the unjust, that he might bring us to God.

2 Cause.

Christs dying for our sins, and rising again from the dead, is the cause of the Gospels being preached to sinners; as appeareth by these Scriptures: Mat. 28.18, 19. Mark 16.15, 16. 1 Cor. 15.13, 14. And Jesus came and spake unto them, saying, All power is mine both in Heaven and in Earth. Go ye therefore and teach all Na­tions, &c. And again he said unto them, Go ye into all the world, and preach the Gospel to every creature, &c. But if Christ be not risen, then is our preaching vain, and your faith is vain; and ye are yet in your sins. &c.

3 Cause.

The Gospels being preached to sinners, is the cause of their be­lieving; as appeareth by these Scriptures: Rom. 10.14, 15, 17. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? As it is written. So then faith cometh by hearing, and hearing by the word of God.

4 Cause.

Mens believing is the cause of their justification from sin, as ap­peareth by these Scriptures: Act. 13.38, 39. Rom. 3.26, 28. chap. 4.3, 23, 24, 25. Be it known unto you therefore, that through this man is preached unto you the forgiveness of sins, &c. By him all that believe are justified from all things, &c. To declare his righteousness, that he might be just, and the justifier of all that believe in Jesus. Therefore we conclude, that a man is justi­fied by faith without the deeds of the Law. For what saith the Scripture? Abraham believed God, and it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him for righteousness, but for us also, to whom [Page 9] it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our sins, and raised for our justification.

5 Cause.

Our knowing our selves justified from our sins by faith in the blood of Christ, is the cause of our love to Christ; according to these Scriptures: Joh. 4.10, 19. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. [Therefore] we love him, because he loved us first.

6 Cause.

Our love to Christ is the cause of our obeying of Christ, accor­ding to these Scriptures: 1 John 5.3. John 14.15, 21, 23. If ye love me, keep my Commandments. And he that hath my Com­mandments and keepeth them, he it is that loveth me. And if any man love me, he will keep my words. For this is the love of God, that we keep his Commandments; and his Commandments are not grievous.

7 Cause.

Our obeying of Christ is the cause of his giving us eternal life; as it is written, Mark 16.16. Rev. 22.14. Heb. 5.9. He that be­lieveth and is baptized, shall be saved. And, blessed are they that do his Commandments, that they may have right to the tree of life, and may enter in thorow the gates into the City. And, Christ being made perfect through sufferings, he became the Author of eternal salvation unto all them that obey him.

Thus are the causes of Gods Election and mans Salvation laid down in order, so clearly, that the meanest capacity may understand them: which more briefly are thus:

• 1. Gods love was the cause of his sending his Son to die for sin­ners.
• 2. Christs dying for sinners, and rising again for their justifica­tion, is the cause of the Gospels preaching.
• 3. The preaching of the Gospel is the cause of our believing.
• 4. Our believing is the cause of our justification from sin.
• 5. The knowing our selves justified from sin by the blood of Christ, is the cause of our love to Christ.
• 6. Our love to Christ is the cause of our obeying of Christ.
• 7. Our obeying of Christ is the cause of his becoming the au­thor [Page 10] of eternal Salvation to us, and all them that obey him.

Now if we consider the causes in order from us to God, it is as clear, beginning at the last.

• 7. Our obedience is the cause of our salvation.
• 6. Our love is the cause of our obedience.
• 5. The knowing of our selves justified from sin by the blood of Christ is the cause of our love to him.
• 4. Our believing is the cause our justification.
• 3. The preaching of the Gospel is the cause of our faith.
• 2. Christs death and resurrection, is the cause of the Gospels preaching.
• 1. Gods love is the cause of sending his Son to die for us.

Thus it appears, that it is not for any works of righteous­ness that we have done, but of his love and mercy he saved us, by sending a Saviour, Titus 3.4 5. From all which, these following things are considerable, and ought to be considered of all that desire to fear God a right.

• 1. There was a necessity of Gods love in sending his Son to die for us; without which, he had not come to die: 1 John 4.10.
• 2. There was a necessity of Christs love in dying for us; without which, the Gospel could not be preached, 1 Cor. 15.3, 4.
• 3. There was a necessity of the Gospels being preached; without which, there could have been no believing, Rom. 10, 14, 15, 17.
• 4. There is a necessity of our believing the Gospel; without which, we cannot be justified from our sins by faith in the blood of Christ: Rom. 3.25.
• 5. There is a necessity of our being justified by faith in the blood of Christ; without which, we cannot come to know that he loved us and washed us from our sins in his own blood Rev. 1.5.
• 6. There is a necessity of our knowing his love wherewith he first loved us; without which we cannot love him again: For, we love him, because he loved us first. 1 John 4.19.
• 7. There is a necessity of our loving Christ who loved us first; without which, we cannot keep his Commandments: For, this is love that we keep his commandments; and his Commandments are not grievous 1 John 5.3.
• 8. There is a necessity of our keeping his comandments, and o­beying his voice; without which, we cannot inherit the promises nor [Page 11] be heirs of eternal life. For Christ is become the Author of e­ternal salvation to all those that obey him. Heb 5.9. And, blessed are they which do his Commandments, that they may have right to the tree of life, and enter it through the gates into the City. Rev. 22.14. And, we have need of patience, that after we have done the will of God, we might inherit the promises. Heb. 10.36. for the doers of the Lords work are blessed in their deeds. James 1.25. But those that are contentious, and do not o­bey the truth, but obey unrighteoussness, he will render indigna­tion and wrath: tribulation and anguish upon every soul of man that doth evil. And, Those which will not hear him (even Christ, that great Prophet) in all things whatsoever he shall say unto them, shall be destroyed from among his people with an ever­lasting destruction from the presence of God, and from the glory of his power, when he shall come in flaming fire, to render vengeance on them that know not God and obey not the Gospel of our Lord jesus Christ. See Rom. 2.8 9. Act. 3.22.23.2 Thess. 1.7 8.9.

By all which we see, that there is as great a necessity of our keep­ing the Commandments and Ordinances of Christ, as there was of Gods sending his son to die for us, and as there was of Christs dying for our sins, and rising again for our justification: for, without faith in Christ and obedience to Christ, there is no promise of life and sal­vation by Christ.

All which may serve sharply to reprove three sorts of people.

First, Those which are ignorant, and know not Christ, nor his commands, what they are; and are contented with their ignorance, and think to make that a cloak for their sins.

Secondly, Those which are careless, and when they know God, and Christ, and his Commandments, will not do them, but presume upon mercy and salvation without obeying of Christ. These are those which think to be saved by faith onely, without doing the will and work of God in their generation; the which James calleth vain men. James 2.14, 17, 20. saying. What doth it profit if they have faith and not works? Can faith save them? But wilt thou know, O vain man, that faith without works is dead? was not Abraham our father justified by works, when he had offered up his son Isaac? Seest thou not how faith wrought with his works, [Page 12] and by works was his faith made perfect?

Thirdly, It serves to reprove those most sharply, who after they have known the truth, and walked therein, having tasted the good word of God and found it sweet and pleasant to their souls and have had their hearts ravished with the powers and consolations of the world to come; if they fall away, and turn from the holy Com­mandment once delivered to them their latter end will be worse then their beginning. And it had been better for them they had never known the way of truth: for they chiefly shall be punished. 2 Pet. 2.9, 10, 11, 12, 13, 14, 15, 16 17, 18, 19, 20, 21. For in them is fulfilled the true proverb: The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire, vers. 22.

But it may be some will yet say. All this is nothing to many thou­sands in the world that never hear of God nor Christ.

To which I answer with the words of Paul, Rom. 10.18. But have they not heard? yes verily: their sound went into all the earth, and their words unto the ends of the world. And again Act. 26.26. Paul saith, He was perswaded that none of those things were hidden; for it was not done in a corner. And certain it is, that the knowledge of God is manifest throughout the world. For Psa. 19. The heavens declare the glory of God, and the firmament shew­eth his handy-work: day unto day uttereth speech and night unto night sheweth knowledge: And, There is no language nor speech where their voice is not heard.

Obj. But it may be some will say, But what knowledge is this?

Answ. I answer with Paul, Rom. 1.19 20. That which may be known of God is manifest in them: for God hath shewed it un­to them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made; [even] his eternal power and Godhead: so that they are without excuse. Now if all know enough to leave them with­out excuse, then the dispute is at an end. Notwithstanding it is yet further remarkable, That as we hear there is a people in the other parts of the world, which worship Idols, or the Sun, Moon, and Stars; yea, that worship the devil: so also those people do as well hear that there is a people in this part of the world which wor­ship God and Christ; and do as familiarly call us Christians, as [Page 13] we call them Heathens.

Again, all that worship any thing for a God, do by that acknow­ledge that there is a God: and all that offer sacrifice to a God, do by that confess there is a God offended, or may be offended and is reconcilable by sacrifice: and it is apparent, that those which have not the Law are a Law to themselves, as Paul saith, Rom. 2.14, 15. which shew the work of the Law written in their hearts, their conscience also hearing them witness, and their thoughts the mean while accusing or else excusing one another; In the day when God shall judge the secrets of all men by Christ Jesus [according to my Gospel,] saith Paul, vers 16.

And thus are all cavils of this nature easily answered, and all men left without excuse.

Having thus briefly gone thorow Predestination and Election ac­cording to the foreknowledge of God: I shall now speak a word or two about Christs death, and the offer of grace by his death to the sons of men.

The main question is, Whether Christ died for all, or but for some?

To which I shall answer by the Scriptures, shewing, I. the testi­mony of all the Prophets: 2. of the Angel of God: 3. of Christ himself: 4. of the holy Apostles of our Lord and Saviour Jesus Christ.

1. The Prophet Isaiah, chap. 53.4, 5, 6. saith thus: Surely he hath born our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities, and the chastisements of our peace was upon him: and with his stripes we are healed. All we like sheep have gone astray: we have e­very one turned to his own way: and the Lord hath laid on him the iniquities of us all. Thus Isaiah sheweth plainly, that the ini­quities of all those that went astray, were laid upon Christ. And to him the testimony of all the other Prophets agreeth, Acts 10. 43. To him give all the Prophets witness, that through his name who soever believeth in him shall receive remission of sins. The same saith that great Prophet John Baptist John 1.7. who came to bear witness of the light, that all men through him might be­lieve. And again, vers. 29. Behold the Lamb of God, which [Page 14] taketh away the sins of the world. Thus have all the Prophets, with one consent, testified, that God laid upon Christ the iniquities of all that are gone astray, that he was the Lamb of God that taketh away the sin of the world, that all men through him might believe; and that through his name whosoever believeth in him, should re­ceive remission of sins.

Likewise the Angel of God testifieth ( Luke 2.10.) the same things in effect, saying , Fear not; for I bring you glad tidings of great joy, which shall be to all people: which was, that there was born unto them that day in the City of David a Saviour, which was Christ the Lord. By all which it still appeareth, that Christ died for all men, or else it could not be glad tidings of great joy to all people; but rather sad tidings to all those for whom he died not, if there were any such.

And now we come to the words of Christ himself, who knew his own business better then any man else: and therefore if his testimony agreeth with those that have gone before, we must needs be con­vinced that it is a truth. For which, see John 3.14, 15, 16. in these words: As Moses lifted up the serpent in the Wilderness, even so must the Son of man be lifted up, that whosoever believeth in him, should not perish, but have everlasting life: For God so loved the world, that he gave his onely begotten Son, that whoso­ever believeth in him should not perish, but have everlasting life, &c. For God sent not his Son to condemn the world, but that the world through him might be saved. Thus we see the words of Christ agree with the words of the Prophets:therefore it must needs be owned for a truth, that Christ died for all as aforesaid.

And now we will hear what the Apostles speak concerning this thing, 2 Cor. 5.14, 15. The love of Christ constraineth us, be­cause we thus judge, that if one died for all, then were all once dead; and that he died for all, that they which live should not henceforth live to themselves, but to him that died for them and rose agin. And Paul saith, 1 Tim. 2.5, 6 that there is one God and one Mediator between God and man, the Man Christ Jesus who gave himself a ransome for [all] to be testified in due time. From whence the Reader may do well to consider, that if we may understand the Scripture as it is written, that there is one God and one Mediator; so also we may understand from the same [Page 15] scripture, that the same Mediator gave himself in due time a ransome for all. Again Paul saith in the same Epistle, ch. 1.15. that it is a faith­ful saying & worthy of all acceptation, that Christ came into the world to save sinners, of whom Paul was the chief. Whence I con­clude, If he came to save the chief of sinners, then surely he left none without a Saviour and means of salvation. Again he saith to Titus, ch. 2.11 .that the grace of God that bringeth salvation to all men, hath appeared. And Heb. 2.9. That he by the grace of God should taste death for every man. And 1 John 2.2. that he is the propitiation for our sins; and not for ours onely, but also for the sins of the whole world. And chap. 4 14. he saith (speaking of himself and the rest of the Apostles) We have seen and do testifie, that the Father sent the Son to be the Saviour of the world.

Thus we have the testimony of all the Prophets, the Angel of God, Christ the Lord himself & all his holy Apostles, agreeing together in one, to prove that Christ died for all mankinde; and by him grace, mercy and eternal life is offered to all and the worst of sinners. The substance of which I shall in order once more put down, that you may take notice of the sweet harmony of Scriptures in the proof of this pretious truth: which is thus:

That the Lord laid upon him the iniquities of all that went astray, Isa, 53.6. that he gave himself as ransome in due time for all men, yea, the chief of sinners, 1 Tim. 2.6. chap. 1.1 5. that he by the grace of God tasted death for every man, Heb. 2.9. that he is the propitiation for our sins, and not for ours onely, but also for the sins of the whole world, I John 2.2. that the Father sent the Son to be the Saviour of the world, 1 John 4.14. that he is the Lamb of God which taketh away the sin of the world, that all men through him might believe, Joh. 1.7, 29. and to him give all the Prophets wit­ness, that through his name whosoever believeth in him shall receive remission of sins, Acts 10.43. and Christ testifieth of himself, that God so loved the world, that he gave his onely begotten Son, that whosoever believeth in him should not perish , but have everlasting life, John 3.16. and this is glad tidings of great joy to all people, Luke 2.10.

And thus the pleasant harmony of Scriptures, out of the mouths of so many faithful witnesses which none dare deny, must needs make sweet melody in the hearts of all true believers.

[Page 16]But now it remaineth for me to speak to those Objections which are usually brought against these Scriptures. To which I shall give a brief, yet (through the help of the Lord, I hope, a) satis­factory Answer. And to that end I shall summe them all up into four heads, thus:

The common Objections are raised against the word [all men] and the word [every man,] the word [world,] and the word [whole world.] Which are managed thus: that Christ died for [all] the [Elect] for [every] one of die Elect for the [world] of [belie­vers,] or the [whole] world of the [Elect.]

To which I answer: That Christ died for the Elect, I freely grant, because he died for all men every man, and the whole world as a­foresaid: that but he died for the Elect as they were Elect or because they were Elect, I utterly deny , and will shew the contrary by the Scriptures anon. But first I will consider the Objections, whether they arise naturally from the Scriptures or no: which will appear thus:

If the Scripture nowhere speaks of a world of believers and Elect persons, then we have no ground to believe that Christ di­ed for a world of believers and Elect persons.

But the Scripture nowhere speaks of such a world:

Therefore we have no ground to believe Christ died for such a world.

Nay, the Scriptures are so far from calling believers and Elect persons a world, that they are opposed against the world; as ap­peareth by the words of Christ, John 15.19. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

But now if we should grant these men their Argument, it would destroy their own principle, which is, That none of the Elect can perish. But that some that Christ died for may perish, is evident in these words of Paul; And so shall thy weake brother perish for whom Christ died, 1 Cor. 8.11. But if Christ died for none but the world of Elect, as they say, then some of the Elect may perish. And thus their folly is manifest. Therefore I shall now shew by the Scriptures what world Christ died for. Rom. 5.6. When we were yet without strength, in due time, Christ died for the un­godly, [Page 17] vers.8. But God commendeth his love towards us, in that while we were yet sinners Christ died for us. vers.10. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life. From all which we clearly see, that Christ died for the world of un­godly, and for the world of sinners, and for the world of his ene­mies, yea for the world of unjust. 1 Pet. 3.18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God. But the Elect, as Elect, are not unjust: for who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who is he that condemneth? &c. See Rom. 8 33, 34. Therefore he died not for the Elect, as or because they were Elect, but even for the world that John speaks of, when he saith, We know we are of God, and the whole world lyeth in wicked­ness. 1 John 5.19.

Obj. But the Saints and those that shall be saved were once sin­ners as well as others. Eph. 2.

Answ. But that was not as they were Elect in Christ, but as they were reprobates, or void of judgement concerning the faith, out of Christ, without God, without hope, yea enemies in their mindes by evil works: See vers. 1, 2, 3, 11, 12, 13, &c. all which hath been the condition of the best of Gods people, until they be justified by faith, and made nigh by the blood of Christ: for Jews and Gen­tiles are all under sin, and every mouth stopped, and all the world guilty before God, until they be set free by believing in the blood of Christ. See Rom. 3.19 20, 21, 23, 23, 24, 25. Therefore to affirm that Christ died for the Elect, or believers, as they were, and be­cause they were Elect and believers, is absolute nonsence; as I shall now prove, thus

They which hold that God intended to send his Son to die onely for the world of believers, most also of necessity hold that there was a world of believers before God intended to send his Son to die; and they were the cause of Gods sending his Son.

Answ. If there was a world of believers before God intended to send his Son to die, then I pray tell me, I. what they believed; and 2. whom they believed in, before there was a Christ intended for them; and I am satisfied: but till then, I must needs conclude it is ab­solute nonsence and confusion.

[Page 18]Again, they which believe that Christ was sent to die onely for a world of Elect must also needs conclude that there were a world of Elect before God intended to send his Son to die.

To which I answer: Those which are Elect, are chosen in Christ, Eph. 1 .4. and out of him there is no Election: therefore if there was a world of Elect before God intended a Christ to die for the Elect, I pray tell me, I. who were they Elected in, 2. and what they were E­lected unto; otherwise I must needs conclude as aforesaid, (namely) that such reasoning is without sence and without Scripture.

But to end the controversie , I shall commit these following things to the consideration of all rational men fearing God.

1. The Scripture saith, that Christ came to seek and to save that which was lost Luke 19.10.

But the Elect as they bear the name of Elect, are not lost, but a found and saved people, 1 Cor. 1.18. 2 Tim. 1.9 Isai, 64.5.

Therefore he died not for the Elect, as or because they were Elect; for that had been to seek and save that which was found and saved before.

2. The Scripture saith, that he came not to call the righteous, but sinners to repentance, Mat. 9 13.

But the Elect are all righteous. Isa. 60. 2l. chap. 26. l, 2. Luke 1.6. Zacharias and Elizabeth were both righteous before God, and he that doth righteoussness is righteous, 1 John 3, 7.

Therefore Christ died not for the Elect as they were, and because they were Elect and righteous: neither could he; for there is none righteous, no not one, until they be made righteous by faith in Christ: See Rom. 3.10. with chap. 4.5. for then he had come to call them to repentance and righteousnese, that had repented and were righteous before.

3. The Scripture saith, that in due time Christ died for the un­godly. Rom. 5.6.

But the Elect are not ungodly: for God hath chosen to himself the man that is godly, Psal. 4.3.

Therefore Christ died not for the Elect, as or because they were Elect; for that had been to redeem them by his blood that were redeemed before.

[Page 19]4. The Scripture saith, that Christ died for the unjust, that he might bring them to God, 1 Pet. 3.18.

But the Elect are not unjust, but a justified people: and who shall lay any thing to the charge of Gods Elect? for it is God that justifieth, who then shall condemn? Rom. 8.33, 34.

Therefore Christ died not for the Elect, as Elect; for that had been to justifie them that were just before, and to bring them neer to God that were neer before.

5. The Scriptute saith, that he came to preach deliverance to the captives.

But the Elect are not captives and prisoners under Satan, but set at liberty by Christ, and are his Souldiers & do fight the Lords battels against sin, the world, and the devil; standing fast in that liberty wherewith Christ hath made them free. See Eph. 6.11 12. with 2 Tim. 2.3 4. Gal. 5.1.

Therefore Christ died not for the Elect, as or because they were Elect: that had been to set them at liberty, that were at li­berty before.

6. The Scripture saith that he came to give sight to the blinde, and light to them that sit in darkness. Luke 4.18. with Mat. 4.16. But the Elect are not in darkness, nor yet blinde; but, blessed are their eyes, for they see, Mat. 13.16. and they are all the chil­dren of the light, and of the day, 1 Thess. 5.4, 5.

Therefore Christ died not for the Elect, as or because they were elect; for that had been to give light to them which had light before, and to open the eyes of them which saw before.

7. The Scripture saith. ( Eph. 2.5, 12.) that he quickned them that were dead intrespasses and sins; such as in times past were without Christ aliens from the commonwealth of Is­rael, and strangers from the covenant of promise; having no hope without God in the world.

But the Elect are not dead in trespasses and sins, but alive in Christ, and their life is had with Christ in God: neither are they without Christ; for they are chosen in him: nor strangers and forraigners to the Commonwealth of Israel, and coverant of promises; but they are fellow-citizens with the Saints, and of the houshold of God, Eph. 2. 19. and are made nigh by the blood of Christ, vers 13. neither are they without [Page 20] hope; for their faith and hope is in God, and they have put on hope as an helmet of salvation. 1 Thes. 5.8.

Therefore Christ died not for the Elect, as they were elect, nor be­cause they were elect: for that had been to quicken them that were alive before, to bring them into covenant that were in co­venant before, to make them neer to God by his blood that were neer before. And thus, by these mens account, the Lord Christ lost his labour of love, and accomplished a solemn nothing.

And thus have I shewed plainly by the Scripture and found Rea­son, that it is absolute Non-sence for any to say that Christ died for the Elect, as they were, or because they were elect: Because,

• 1. That had been to seek and save them that were found and sa­ved before.
• 2. To call them to Repentance that had repented before.
• 3. To preach deliverance to them that were delivered before, and to set them at liberty that were at liberty before.
• 4. To give light to them that were out of darkness, and had light before; and to open the eyes of them which had their eyes opened, and saw before.
• 5. To make them neer by his blood that were neer before.
• 6. To justifie them that were just before.
• 7. To bring them into covenant, and make them fellow-citizens with the Saints, and of the houshold of God, that were in covenant and had those priviledges before.
• 8. To make them members of his own body, that were members before.
• 9. To quicken them that were alive before.
• 10. To make them children of God that were so before, and to preach glad tidings to them that were in a happie condition before, and had no need of it.

Thus having shewed the contradictions of those that hold that Christ for died none but the Elect, I shall now proceed to prove by undeniable reasons that it must of necessity be a truth, that Christ di­ed for all men, & tasted death for every man, and was a propitia­tion for the sins of the world; that all men through him might believe and that whosoever believeth in him should not perish, but have everlasting life.

Reas. 1. Because all the Prophets, the Angel of God, the Lord [Page 21] Christ himself, and his holy Apostles, do testifie it with one consent,

Reas. 2. Because there is not one Scripture, from the beginning of Genesis to the end of the Revelation, that doth deny it; either negatively, in saying that he did not die for all; nor yet affirmatively, in saying that he did die but for some. Therefore, what so many faithful witnesses affirm, and none deny, must needs be a precious truth.

Reas. 3. Because, as Christ died for every man, Heb. 2.9. so he commanded the Gospel to be preached to every creature Mark 16.15, 16. He said unto them, Go ye into all the world, and preach the Gospel to every creature.

Reas. 4. Because he calleth all men everywhere to Repentance. Acts 17.30. At the times of this ignorance God winked; but now he calleth all men everywhere to repentance.

Reas. 5. Because those which are damned, are damned because they believe not in Christ the onely begotten Son of God: Joh. 3.18. He that believeth not is condemned already, because he belie­veth not in the Name of the onely begotten Son of God: which could not be except Christ died for them.

Reas. 6. Because they which are damned, might have been saved: 2 Thess. 2. 10, 11. They received not the love of the truth, that they might be saved; therefore God shall send them strong delusions to believe lyes, that they all might be damned.

Reas. 7. Because some deny the Lord that bought them. but how can they deny the Lord that bought them, except the Lord bought those that deny him, and bring upon themselves swift destruction? See 2 Pet. 2.2.

Reas. 8. Because they which follow after lying vanities for­sake their own meries Jonah 2.8. but what mercies can those forsake, for whom Christ died not?

Reas. 9. Because some men may and do neglect their own salvation, Heb. 2.3. but what salvation can they neglect, for whom Christ never died, to offer it to them?

Reas. 10. Because we are commanded to make prayers, and sup­plications, and giving of thanks for all men, 1 Tim. 2. but to what end should we, or how can we in faith pray for all men, if Christ did not die for all men? and that prayer that is not of faith, is sin: for, whatsoever is not of faith is sin, Rom. 14.23. and without [Page 22] faith it is impossible to please God, Heb. 11.6.

And now having given these reasons for the confirmation of Christs death for all men, I shall briefly shew the dreadful absurdities which follow their judgements which believe that Christ died for none but the Elect.

• 1. If Christ died not for all men, then Despair is no sin in them that perish by it. seeing there is not any thing for those men to believe unto salvation for whom Christ died not.
• 2. If Christ died not for all men then it would be a sin for some men to believe that Christ died for them, because they should believe a ly; and all will confess it is a sin to believelyes.
• 3. If Christ died not for those that are damned, then they shall not be damned because of their unbeliefe, acording to the Scriptures, John 3.18 Mark 16.16.
• 4. Satan doth no evil in perswading men that Christ died not for them, but doth perswade them to believe the truth, if it be true that Christ died but for some few of the world.
• 5. If Christ died not for all, then the devil deceiveth not those that are damned for unbelief: and as for the Elect, these men affirm they cannot be deceived; and so the devil is no deceiver.
• 6. If Christ died not for all men, then it is no heresie to teach some men to deny that Christ bought them: contrary to 2 Pet. 2.21, 22. where he saith plainly that some men bring in damna­ble heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
• 7. If Christ died not for all men then it is a vertue in some men to be unbelievers, and not to believe in Christ that he died for them, but rather to believe that he did not die for them: for if that be a truth, it is a vertue to believe all truth: And then it followeth those that believe that Christ died not for them, do as well as they which believe Christ did die for them, seeing both are true; and it is as much vertue to believe one truth as another.
• 8. If Christ died not for all men, then the Apostles and those which according to the command of Christ ( Mark 16.16.) do preach the Gospel, the glad tidings of grace and peace to all men, and every creature, do sin, in that they preach lyes to most men.
• 9. If Christ died not for all men, then in vain doth God by the Gosp [...]l call all men every where to repentance: for what good [Page 23] can repentance do to those for whom Christ died not?
• 10. If Christ died not for all men, why then do the Ministers of the nation baptize all, and say they make them members of Christ, children of God, and heirs of Heaven, in their baptism?
• 11. If Christ died not for all, why do the Ministers of the nation give the Sacrament (as they call it) to all, and tell all that come, The Body of the Lord was broken for thee; Take eat, this, &c. and The Blood of the Lord Jesus was shed for thee; Take, and drink this. &c. What will they offer to tell untruths when they are about such a work as that? How then can men believ them in any thing else?
• 12. If Christ died not for all, why do the Ministers of the nation take Tythes of all? What will they take Tythes of those that Christ died not for? How can they think to do them any good for that they have of them, if Christ died not for them? Would they take it well if a man should yearly take the tenth part of their goods, and yet do nothing for it?
• 13. Lastly, if Christ died not for all, why then doth the Lord say, (2 Pet. 3.9.) that he is not willing that any should perish, but that all should come to repentance? Now if the Lord be not wil­ling that any should perish, then did he not give his Son for all? Consider and judge what shall hinder these men from pleading thus: ‘Lord, thou saidst thou wast not willing that any should perish; but yet thou wast willing that we should perish, or else thou u wouldst have sent thy Son to die for us, as well as others, and then possibly we might have been saved; or however we had been left without excuse.’ But now how shall the Lord judge the world in righteousness by that man Christ Jesus whom he hath ordained, if the man Christ Jesus did not die for the world? And therefore the Scripture saith, that to this end Christ died and rose again, and revived, that he might be Lord both of the dead and living, Rom. 14 9. which quick and dead he will judge at his appearing and his kingdom, 2 Tim. 4.1. And when he doth judge them, he will judge them according to the Gospel: but how can he judge them in righteousness according to the Gospel when there was never any Gospel for them, or mercy offered to them?

Obj. But if Christ died for all and God was willing that all should be saved; why then are not all saved?

Answ Because they believe not in the onely begotten Son of God, [Page 24] who is their Saviour, John 3.18. and God called, and they refused; he strerched out his hand, and they regarded not; he counselled them, but they would none of his counsels; he reproved them, but they set at nought all his reproofs but followed after lying vanities and so forsook their own mercies, and denied the Lord that bought them, and brought upon themselves swift destruction: and because they received not the love of the truth that they might be saved. there­fore (if you would know wherefore) God gave them up to strong delusions to believe lyes that they all might be damned who believed not the truth but had pleasure in unrighteousness. Sec Prov 1 24, 25 26. 27 28 29 30, 31, 32. 2 Pet. 2 1, 2.2 Thess 2. 10, 11.12. And again Christ saith, How oft would I have gathered yon to­gether, as a Hew gathereth her Chickins under her wings? and ye would, not Mat. 23. 37, And this is the reason why some men are not saved: for God never promiseth life and salvation to any man whether he will or no; but threatneth death and everlasting de­struction to them which believe not, and obey not the Gospel, 2 Thess. 1.8, 9.

Obj. But then you hold freewil and that men may be saved if they will.

Answ. I hold nothing but what the Scripture salth, and that you shall give me leave to hold: neither do I believe that any man hath or ever had any will or power of himself, without God, to do any thing that is good for in him we live, move, and have our being: but in, and through, and by God and Christ, we may do all things, for the Lord is a Sun and a Sheild and will give grace and glory, and no good thing will he withhold from them that will walk up­rightly. Psal. 84.11. and he hath given Christ to death for all men, as I have proved already at large; and He that spared not his one­ly Son, but delivered him up for us all: how shall he not with him give us all things? Rom. 8.32. and his hand is streched out all the day long to a stift-necked gainsaying people. What man is there that knoweth not that if he make use of all the will power and understanding that God hath given him, the Lord will double his ta­lent & give him more? And that the Lord have given all men enough to leave them without excuse, I have already proved in the former part of the book; and if any man would have more, they must improve that which they have faithfully, for he that is faithful in [Page 25] that which is least will be faithful also in much:. but he that is unjust in the least will also be unjust in much: Luke 16.10. And what man is he that doth not know, that he is not condemned for not doing that which he cannot possibly do, but for leaving undone that which God hath given them power and ability to do? let any man deny it if he can.

And now whereas it is a question, whether all men may be saved if they will;

I answer, What should hinder them if they be willing? for first, God is not willing that any should perish. Secondly, God is wil­ling that all men should come to the knowledge of the truth, and be saved. 2 Pet. 3.9. [...]m. 2.4. and Chust is willing. for he came not to judge the world but to save the world: and how did he weep over Jerusalem? and how oft (as a foresaid) would he have gathered them together as a Hen doth her Chickins? but they would not. And now what hinders mens salvation, but that same, [they would not?] Consider well, and judge.

Obj. But it is not in him that willeth nor in him that run­neth; but in God that sheweth mercy. Rom. 9.16.

Answ. Very well: then it seemeth by that Scripture that men have freewill to be saved; and indeed I wonder what man alive de­sires not to be saved: but it seems their willing &c running in their own wayes will not attain it: it was not Cains sacrifice, nor the Scribes and Pharisees long prayers and fastings with disfigured faces, nor yet their giving almes to the poor, and Tythes of all they posses­sed, that could give any of these a mansion in Heaven: (and why?) Because they sought it not by faith, but by the works of the Law, Rom. 9.30, 31, 32. and so it is to this day; men would with Balaam, gladly die the death of the righteous; and O who would not be saved! but then they should come at Christs call, and turn at his reproof and wait for his counsels who is the wonderful Coun­sellor and live to him that died for them, walking in all the Com­mandments and Ordinances of Christ blameless, hearing him in all things whatssoever he shall say to them, and following him whereso­ever he go; and when they have done all this with a good consci­ence, be contented to bear the reproches and shame that belong to the Cross of Christ, and to have men yea, wicked men, and some de­vout and honorable men and women persecute and revile them, and [Page 26] say all manner of evil sayings on them falsely, for his name sake, and indure all this patiently, with such a spirit as can pray for the salvation even of their worst enemies, as for their own soul; as Christ, who when he had fulfilled all righteousness, was numbered amongst the trans­gressors, and crucified between two theeves and at that time prayed for his enemies: when we can thus follow Christ, then happy are we, for the Spirit of God And of glory doth rest upon us. See 1 Pet. 4.12, 13, 14, 15. and the greater is our reward in heaven, for in like maner persecuted they the Prophets before us. But I confess this way is so narrow and this gate is so straight, that few can enter and walk therein, except they learn of Christ who is humble and meek, and then they will finde rest to their souls; and by and through him who is the Door. they will go in and out and finde pasture. See Mat. 5.10, 11, 12.

Thus we see that although it be not in him that willeth, nor in him that runneth in his own wayes, and after the imaginations of his own heart; yet it is in him that will run in Gods wayes, and follow Christ in his Commands and Ordinances wheresoever he go: for it is in God that sheweth mercy, who hath indeed shewed mercy unto sinners and the worst of sinners, in sending his onely begotten Son to die for them, to take away their sins, to call them to repentance to give them the knowledge of Salvation by the remission of their sins through his [mercy] yea, through the [tender mercy] of our God, whereby the Day-spring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, and to guide our feet in the way of peace, Luke 1. who before did not know the way of peace

Therefore now let all men take heed how they sin against such rich mercy & freegrace. as is offered to them, even to the worst of sinners, by the Lord in the Gospel of Truth, (which is the glad tidings of our Salvation) lest mercy rise up in judgement against them in the great day, and lest they sin against that true Light that is come into the world to enlighten every man (which is Christ) who by his word and spirit hath made known to the sons of men whatsoever he saw in the bosome of the Father; yea, even the whole counsel of God, which is necessary to Salvation. Therefore let all men take heed of shutting their eyes against the light of the glorious Gospel of of Jesus Christ: For this is the condemnation, that light is come [Page 27] into the world, and men love darkness rather then light, because their deeds are evil,

Reader, consider what is written for thy instruction in the Scrip­tures of truth; and read them and consider them again and the Lord give thee understanding in all things.