THat God is infinite in Love, in Goodnesse, and in Mer­cy; the Scriptures plainely declare, the daily dispensati­ons of God towards his Creatures manifestly de­monstrate, and all Men confesse; but if the love of God be limited to a few, it is far [Page 2]from being Infinite: he that doth good, or shewes mercy to one in misery, and passeth by another in the like condition in every respect, the defect must be in his heart, or in his ability; now we know that it is not for want of ability of God shew not mercy to all, and to ascribe it to his heart, his dis­position, will, or pleasure, is to blaspheme his excellent name and nature: for what God is in his attributes, or what wee attri­bute to bee inseparable from his nature, as Justice, mercy, love, sincerity, faithfullnes, and goodnesse; he must be to all he that is love it selfe, goodnesse it selfe, must needs be loving and good to all: So that it is not suitable to God to pick and chuse amongst men in shewing mercy, for he may as well cease to be, as to withhold mercy from a­ny one in misery, so farre as it is consist­ent with his other attributes; this univer­sall love of God is that which I intend to Write of, which I shall manifest by proving these two particulars: First, that God gave his Sonne to death, that all through him might have life. And secondly, that he af­fords all men sufficient meanes to discover himself good and gracious to them, thereby [Page 3]to beget goodnesse and grace in them: And first I shall begin with the first of these; That the love of God, manifested in giving his onely begotten Son to death, was to the whole lump of mankind, and this appeareth by what is written, Iohn 3.16. God so loved the World, that he gave his onely begotten Sonne, that whosoever beleeved in him should not perish, but have everlasting life. God so loved the World, that is, all mankind, that hee gave his onely begotten Son, that whosoever [of them] beleeved in him should not pe­rish but live eternally.

1 Obj. By World is meant the World of the E­lect.

I Answer, that the Elect in their owne sense shall all believe, but this word whosoe­ver, intimateth that many of this world here meant may not beleeve, for if by World here you will understand the Elect onely, then this will bee the sense of the words, God so loved the world of the Elect, that whosoever of this world of the Elect beleeves in him, should not perish, &c.

2 Obj. By World is meant the whole lumpe of mankind, but those that are not elect can never beleeve, for God will never give them faith, and [Page 4]therefore though God doth thus proclaime his love to all, yet seeing it is impossible that any other then the elect should beleeve, this Text doth not hinder, but that the death of Christ may still bee limited to the elect.

Answ. Then the love of God to the grea­test part of the world may bee thus expres­sed, such and so great is the love of God towards you, that when you doe that which is impossible for you ever to performe, viz. believe, then you shall obtaine that from him, which he cannot in justice bestow upon you, viz. remission of sins and eternall life. And that I may illustrate the absurdity of this Objection, consider what is written in Rom. 3 25, 26. whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousnesse for the remission of sinnes that are past, through the forbearance of God, to declare I say, at this time his righteousnesse, that he might be just, and the justifier of those that believe in Jesus; in which words, we may perceive that God doth proceed in the Gos­pel in such a way, as hee may declare his righteousnesse in justifying of sinners; and moreover that that God could not bee just, and the justifier of the ungodly, but through [Page 5]the death of his Sonne, for without blood there is no remission, Heb. 9.22. Now if God hath so loved the world, that he hath given his Sonne, that whosoever believes in him should not perish but have eternall life, then the Son must die for all, otherwise if those hee did not dye for should believe an hundred times, yet must they die in their sinnes, yea they are as farre from Sal­vation as ever they were, and so this opini­on doth contradict the word of God, deny­ing that God hath so loved men, or so gi­ven Christ that all men may have life through saith; for God is able no more, nor no further to extend the glad ty­dings of life, peace, and remission of sinnes, then the death of Christ (which is the ground of the Gospell) doth extend; For he may as well pardon and remit the sins of all Men, without relation to the blood and Sacrifice of his Son, as he way preach and proffer remission of sins, or eternall life to all or any man, for whom Christ did not shed his blood; but as God will not do that which is unjust, so neither will he pro­fer to doe it, for in him justice, and mercy are inseperable, that is, he is mercifull, ju­stice, and just mercy, therefore his mercy in [Page 6]proclaiming salvation to all, must be just in the execution, which could not be if of­fered & not intended to all; the justice of his mercie must extend as farre as the mercy of his justice: so that he which maketh him mercifull to offer unto all and not as just to give where, & as he offereth, destroies both justice and mercie, which is a flat deniall of God. Therefore (I say) that as the Serpent was lifted up in the Wildernes, so must the Sonne of man be lifted up in the Ministery of the Gospel, as a universall ground and object of faith for all men, Ioh. 3.14.

Another Text for this purpose is 1 Cor. 15.3. where the Apostle speaking to the Corinthians saith For I delivered unto you first of all that which I also received, how that Christ dyed for our sins, according to the Scriptures: In which words consider, first what it was that he delivered to these Corinthians, and that is, that Christ dyed for their sins, And secondly, when he delivered this unto them, and that was first of all; Now if Christ had not died for all, Paul could not have concluded that Christ had dyed for them, for they were at that time Gen­tiles carried away with dumb Idolls, 1 Cor. [Page 7]12.2. Fornicators, Adulterers, Theeves, Drunkards, and the like, 1 Cor. 6.9.10.11. And Paul spake not from any speciall Reve­lation of God concerning these men in par­ticular, but he spake according to the Scrip­tures, which foretold the death of Iesus Christ.

Now if it be objected, that Paul doth not say, for your sins, but for our sins, joining himself with the rest who were believers at that time, or with the Elect?

I answer, First, that this could be no glad tydings to the Corinthians that Christ dyed for Paul and others, if they were not inclu­ded, & if Paul were not able to prove by the Scriptures, that Christ dyed for them whi­lest they were sinners, then they could not receive it, nor stand in it, nor be saved by it, as the former verses expresse, for faith comes by hearing, & hearing by the Word of God; for wee cannot believe that of which wee have not heard. Againe, 2 Cor. 5.4. It is said, that if one dyed for all, then were all dead: Paul with the rest that sent that Epi­stle, having in the former Verses spoken of being besides themselves towards God, and sober for the Corinthians cause, tells [Page 8]them that the love of Christ did constrain them, and why so, because they did judge that they were dead; and how do they prove that they were dead, they tell them that all were dead, and therefore they were dead; and that all were dead appeares in that Christ dyed for all, and this I conceive to be the meaning of these words: If one dyed for all, then were all dead. 1 Tim. 2.1. Wee are exhorted to make Prayers and supplica­tion for all men, & the reason is declared in vers. 4. God would have all to be saved; & that his desire is that all should be saved, he hath fully manifested in giving Christ a ransome for all, Vers. 6. Now it is not the will of God that any should be saved, for whom Christ did not die, and our Praiers must be made according to the will of God, therefore if Christ dyed not for all, we cannot pray in faith for any, much lesse for all.

If we have a ground in the Scriptures to pray for the Salvation of all men, then if we do pray in faith for all, or any man, they or he so prayed for, shall certainely bee saved.

To which I answer, that God hath not in the Scriptures declared absolutely or pe­remptorily [Page 9]that he will save all men, but he hath declared, and that truly and sincerely, that he would have all men to be saved; he speaks in the Optative Mood, he wills it, he desires it: And in this also we must under­stand that God speaks after the manner of men: now what men desire they use means to accomplish, so God wills and desires the salvation of men, (that is) hee puts forth himself in waies & means, to accomplish it, and suitable to this must our Prayers for men be, that God would be pleased to ma­nifest the Gospel of grace to them, which is able to save their souls, that hee would bring them (that is) that hee would use means to bring them from darknes to light from the power of Satan unto himselfe, Mat. 9.37, 38.

Object. Wee must pray for all, (that is) for all sorts.

Answ. If we are to pray for all sorts, and not for all of all sorts, then (I say) we can­not pray for one of any sort, for that person whatsoever he be (if any bee excepted may be the man for whom wee ought not to pray, so this principle doth state a man in an im­possibility of fullfilling the mind of Christ, for he [Page 10]would have us pray for all, and wee must pray in faith, or we were better to hold our peace, for we shall never obtaine any thing of God; we must not doubt Iames 1. now if God leaves the thing dubitable and unre­solved, concerning persons in unbeliefe, whom he would have saved, and who not, then I must be in doubt also, unlesse I will be wiseabove that which is written: and so I can pray for the salvation of no man whatsoever.

Againe, 1 Ioh. 2.1. My little children, these things I write unto you, that you sin not; but if any man sin, we have an advocate with the Fa­ther, Iesus Christ the righteous: and hee is the propitiation for our sins, and not for ours only, but for the sins of the whole world. The words are plaine, onely be pleased to consider, that this Epistle was written in generall to all beleevers, such as had attained to the know­ledge of the truth; and he tells them, that Christ is a propitiation for their sins, and not for theirs onely, but also for the sins of the whole world. The spirit of God fore­seeing that men would endevour to hide themselves under the mists and clouds of vaine interpretations, labours to anticipate [Page 11]them by such full and evident expressions, as may no way be avoided with any shew or colour of ground, and therefore he puts in, the whole world, the world in an univer­sall and individuall consideration; so that no man can without offering great vio­lence and injury to the Text, put any other interpretation upon it.

Again, in 1 Ioh. 5.10.11.12. it is said, that he that beleeveth on the Son of God, hath the witnesse in himselfe: he that beleeveth not God, hath made him a lyar, because he beleeveth not the record that God gave of his Son: and this is the record that God hath given to us eternall life, and this life is in his Son; he that hath the Son hath life, he that hath not the Son hath not life. Here we see that the Apostle affirmes, that the unbeleever makes God a lyar, in not beleeving that God hath given him eter­nall life.

Ob. If God hath given him eternall life, he shall certainly live, and not come into condemnation.

The answere to this objection is in the latter end of the 11. and 12 verses, in these words, And this life is in his Son &c. As if he should have said, he that beleeves not, [Page 12]makes God a lyar, in not beleeving that God hath given his Sonne as a meanes of eternall life to all men, or in not beleeving that God hath given him eternall life in his Son: All that God requires of us is, to receive the Son in whom this life is; to be­leeve the record of God, that he hath given us eternall life in him: and he that receives the Son, receives life; and he that receives him not, the wrath of God abides on him, be­cause he receives him not, Ioh. 3.36.

Againe, 1 Ioh. 4 8.9. the Apostle saith, He that loveth not knoweth not God, for God is love: In this was manifested the love of God to­wards us, because that God sent his onely begotten Son into the world, that wee might live through him. Here are three things considerable in this Text; first, the description of the di­vine nature, in these words, God is love: Se­condly, the manifestation thereof, he sent his onely begotten Son into the world, that wee might live through him: and lastly, a princi­pall ground and reason of the want of love, in those persons that love not God, they know him not who is love, and hath mani­fested the same in sending his Sonne into the world, that they might live through him.

If it be objected, That the Apostle wrote this to beleevers, and therefore when hee saith, he sent his onely begotten Son into the world, that we might live through him, hee therein hath relation onely to such.

I answere, that the Apostle wrote this to Beleevers is true, but when he saith, hee that loveth not knoweth not God, for God is love, he hath relation to unbeleevers, and intimateth such persons as are ignorant of God and of his love towards them, mani­fested in the Gospel. And if these words, (God sent his Son into the World that we might live through him) should onely respect belee­vers, then would there bee no argument therein to convince those persons that doe not love God, as is intended: for of what force would it be with any man that doth not love God, or reason to perswade him thereunto, or to convince him of sinne in not loving, to tell him that God is love, and hath manifested the same in sending his Son into the world, that other men (but not that he) might live through him? wherefore we must understand the Apo­stle in this place, as if he should have said thus, There be many persons in the World [Page 14]that love not God, but if they did but know and consider what he is, and what love he hath manifested towards them, in sending his onely begotten Sonne into the World, that they (through him) might have life, it would bee a strong motive and perswasion with them to love him.

To this purpose of Christs dying for all, you may further consider these Scriptures: 2 Pet. 2.1. where wicked men which perish are charged with denying the Lord that bought them. Heb. 2.9. where it is said that Christ tasted death for every man. Ioh. 12.48. where Christ is said to come in­to the world to save the word. Ioh. 6.51. where it is said, that he gave his flesh for the life of the world. 1 Ioh. 4.14. where he is termed the Saviour of the world. Ioh. 1.29. where he is called, the Lambe of God that taketh away the sinnes of the word: and divers other places there are to the same effect.

Further, consider these reasons or ar­guments: God hath commanded that the Gospel be preached to all men, Mark 16.15. Goe preach the gospell (saith he) to eve­ry creature: and the Gospel is glad [Page 15]tidings of good things, Rom. 10.15. viz. remis­sion of sinnes, Luk. 24.47. Salvation Heb. 2.3. and everlasting life, Ioh. 5.40. Now if the glad tidings (which are to be preached to every creature) be the Gospel, in belee­ving which we have life, and for refusing of which we perish, then Christ must dye for all, for there is no reconciliation without a propitiation; without blood no remissi­on, without death no life for sinfull crea­tures: for God hath no peace nor remissi­on for that man, for whom Christ did not dye: and God would not proffer (with re­verence be it spoken) more then he hath to bestow: Therefore seeing the gospel is to be preached to all, God hath strengthened himselfe in Christ accordingly, in giving him for all.

Againe, if God command the gospel to be preached to all, and Christ dyed onely for some (the gospel being Christ crucified for their sinnes, 1 Cor. 15.1, 3.) then God commands a lie to be preached to the most part of men, (which were blasphemy to af­firme.)

Againe, if Christ dyed not for all, and God doe not discover for whom he did [Page 16]die, then the Gospel (viz) Christ crucifi­ed, canot be preached to any man.

Object. The Gospel is to bee preached a­mong all, but not to all, nor any in particu­lar in unbeliefe; wee must tell them Christ died for sinners and no more.

Answ. If Christ died for sinners, and by sinners wee understand onely some selected ones, then no man hath ground from the Gospel of grace to believe, that Christ died for him, and so cannot establish his soule in the love and grace of God; For Faich comes by hearing, and if the Gospel say no more but Christ died for some, then all wee can believe is but that Christ died for some, which may be, and we perish in our sinnes; now how shall we believe the grace of God in the Gospel, if the Gospel give so un­certaine a sound? for as we cannot believe that of which we have not hear'd, so nei­ther can we believe more of any thing then what we have heard.

Obj. Its further objected, that we may tell them all, that if they believe they shall bee saved.

Answ. Then I would desire an answer to this one Question, what men are to believe? [Page 17]Some say that we are to believe that Christ died for us, if so, then as the blind-man said to Christ, Joh. 9.36. who is hee that I may be­lieve in him? so may wee say, where hath God so spoken, that Christ hath dyed for us, that we may believe? They tell us that if we believe that he died for us, then he did die for us, as if faith did beget truth, and not truth beget Faith. The thing to be beleeved must be true, before I believe it: for it is the Gospel of truth that begets faith in us, and it alwaies begets a faith in its owne like­nesse; therefore although Christ died for Sinners (if all be not included) there is no sufficient ground for any man from the word of truth to believe that Christ dyed for him, and so whereas the Gospel is to bee Preached to every man, this doctrine will not enable the Ministers thereof to preach it to any man, for the Gospel being Christ crucified, extends no further then the Crosse extends; and when they come to a company of people without faith, to preach Christ to them, they know not whether Christ dyed for any one of them or not, and therefore are unable to say to any one of them, that Christ died for their sinnes; [Page 18]and there is no other name given under Heaven whereby men can have life; there­fore this Doctrine of Christs dying onely for some, shuts up the Gospel of grace from the World, and stops the mouthes of men from declaring the same.

Obj. The Gospell must not be preached to men absolutely, but with this condition, if they be converted and repent; for before they repent wee must presse the law upon them, and tell them that the benefit of Christ doth not pertaine to them.

Answ. We find in the second of the Thes­salonians, 1. and 8, that Christ in flaming fire will render vengeance to such as obey not the Gospell, and Joh. 3.18. he that believeth not, is said to be condemned already, and that because he doth not believe in the name of the onely begot­ten Sonne of God; and so when Christ gave Commission to Preach the Gospell to all the World, Marke. 16.16. he addes, he that beleeveth not shall bee damned; now if such men as are never converted, are to bee con­demned for not believing; then certainely the Gospell belongs to them, and is a truth in reference to them, before they repent and be converted; and what they are bound [Page 19]to believe, the Ministers of Christ-are bound to declare to them: and besides, the Gospell is to convert men, and to turne them from darkenes to light, to teach them to deny ungodlinesse and worldlines, and therefore is to bee preached to men uncon­verted, men in blindnesse and darknes. Be­sides, if it told men that if they repent, they may and ought to believe that Christ dyed for them; it is all one in effect, as if they should be told that they may and ought to believe that Christ dyed for them, though they never repent: for what Christ did was done before they repented, and their repen­ting makes it never the more to be; and if Christ did not die for them when they were unconverted, it were a vaine thing for them to believe in him, though they should repent and be converted.

Obj. If men were able to repent when they would, then we could not preach the Gospell to all men upon this condition (if they repent and be con­verted) but repentance is the guift of God, and men cannot turne themselves, therefore wee may tell them, that if they repent and be converted, they may believe that Christ dyed for them; seeing we we know that God will give Repentance to none [Page 20]but such as CHIRST dyed for.

Answ. Then we should speake to the most of men to this effect, doe that which is impossi­ble for you ever to performe, to wit Repent, and then you may believe that which is not true, to wit, that Christ dyed for your sinnes; a very poore incouragement to, or ground of repentance. And for pressing the Law on men uncon­verted, I would faine know how they can presse it upon others and exempt them­selves from the sentence of it; for if the Law be alive (considered alone without re­ference to Christ) then all must perish, small sinners as well as great, seeing all are sinfull and unjust; and this pressing the Law be­fore Faith, and exhorting penitents only (as penitents) to believe, doth teach men to lay the ground and foundation of their faith in themselves, and so their faith is stronger or weaker, as they appeare to them­selves better or worse men. Must be pressed to repentance, love, and holinesse, from the love and grace of God towards them as sinners; they must not first beleeve because they are good, but they must be good be­cause they believe: Paul the chiefe of sin­ners obtained mercy, and so became a pat­terne [Page 21]of the large extent of the love of God, that no man might exclude himselfe from his grace and mercy in Christ; and Christ conversed with Publicans and Harlots, ther­by to shew his desire of the good, and Sal­vation of Sinners, and to reprove the error of the Pharisees, that thought that Christ should save and respect such onely as were Pharisaically holy and reformed; whereas Christ tells them that (he comming to save sinners) the more sinfull men were, the more proper it was for him to apply him­selfe, to recover, reform, and save them by his grace.

Secondly, all men are called upon to believe, that they may have life, Acts 17.30. now God would not call upon all to believe if there was not a Christ crucisi­ed for all to believe in.

Thirdly, Unbelievers are threatned with eternall death and ruine for their unbelief, Joh. 3.18.36. Matth. 10.14.15. 2 Thes. 1.8, 9. now if Christ died not for all those for whom he did not die should rather be threa­tened with condemnation for believing, then for unbeliefe; yea, certainly in whatso­ever God condemnes them, he would justifie [Page 22]them in this, that they did not believe that Christ dyed for their sins, for to have believed that (if Christ did not dye for them) had been to believe a lie, then which nothing can bee no more contrary to the God of Truth.

Fourthly, those men which perish, are chargedwith neglect of salvation, Heb. 2.3. and putting from them the word of eternall life, Acts 13.46. and for not receiving the truth in the love thereof, that they might be saved, 2 Thessa. 2.10. and for not comming to Christ that they may have life, John 5.40. These and the like ex­pressions are used, concerning such as neg­lect and reject the Gopell; by which it evi­dently appeares, that there was life and sal­vation in the Gospell for them; for they could not put that from them, which was never there for them; Christ would not blame them, for not comming to him that they might have Life, if there had been no life in him for them if they had come; and there is life in him for none for whom hee did not die; the receiving of no truth whatsoever would save them, if Christ had not shed his blood for them; seeing without blood there is no Remission, therefore it is cleare that Christ hath given [Page 23]himselfe to the death for all, and is become a compleat meanes of life to all.

Object. Christ would not pray for the world, much lesse would hee die for the same, Joh. 17.9.

For Answer to this Objection, consider these two particulars. First, who they were that Christ prayed for. Secondly, what it was that Christ prayed for. The persons for whom Christ prayed, were those whom God had given him out of the world, vers. the 6. such as had received the word of God, and did know and believe that he was sent of God, ver. the 8. such as the world did hate, verse the 14. such as Christ sent out into the world, vers. the 18. whereby it appeares, that the persons prayed for were such as did at that time be­believe, and so were given to Christ; for the World loved them aswell as others, whil'st they were in unbeliefe, and were of the World: And it further appeares that it were the Disciples of Christ only, which were there said to be given and prayed for, if you consider the 12. Verse, Those that thou hast given me have I kept, and none of them is lost but the Son of Perdition; compared with the 20. Vers. where it is said, Neither pray I for [Page 24]these alone, but for them also which shall beleeve on me through their word; Now Christ needs not to inlarge his prayer, for those that should afterwards believe, if they had beene included in the former words, those which thou hast given me, for that would have been a vaine repetition. Secondly, consider what Christ prayed for, (viz) that they might be one, and that they might bee kept from the evill of the World; now Christ did not desire nor endeavour to make unity be­tweene believers and unbelievers, but the contrary, and there was no need of Christs prayer, that Unbelievers (though elect) should be kept from the evill of the World, for the World could not discern any thing in the Elect (during their unbelief) which should cause them to have an evill eye to­wards them; and if by evill wee understand the corruption of the World, then they were of those that made the times corrupt, and so Christ would have prayed his Father to have delivered them out of the evill or wickednesse of the world, rather then to keepe them from it; and so the reason is e­vident by what hath been said, why Christ excluded the unbelieving World out of his [Page 25]prayer, seeing he tooke occasion from the enmity of the world against his people, to make this prayer unto his Father, which prayer was in no sense proper for the unbe­lieving World.

And moreover, hee excepted the world in no other respect, but as they were conside­red opposing their owne Salvation, not that he would not have all to bee saved, but that the World might not prevaile against his worke in hand, the divulging of the Gos­pel, which was to be done by his Disciples; (therefore is he so earnest for them, that the evill of the world might not prevaile over them in their Ministery in his absence) that thereby the world might know that he was sent of God, vers. 21. therefore their Sal­vation was more implyed in these words (I pray not for the World) then their condemnation.

Obj Many men were in Hell that very time that Christ did die, and therefore it is a foolish thing to thinke that Christ dyed for them.

First I Answer, that no man is yet in Hel, neither shall any be there untill the Judge­ment, for God doth not hang first, and judge after; and therefore wee see the Scriptures [Page 26]referreth the punishment of men untill the last day, so Paul writes to the Thessalouians, seeing (saith he) it is a righteous thing with God to recompence tribulation to them that trouble you, and to you that are troubled rest with us, when the Lord Jesus shall bee revealed from Heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and on them that obey not the Gospell of our Lord Jesus Christ, who shall be punished with everlasting de­struction from the presence of the Lord, and from the glory of his power, when hee shall come to be glorified in his Saints, and to bee admired in all them that believe, 2 Thess. 1.6, 7, 8, 9, 10. vers. so Matth. 25. when the Son of Man shall come in his glory, and all his holy Angels with him, and shall sit upon the Throne of his glory, then he shall pronounce the sentence of death on the wicked; Goe yee Cursed into everlasting fire, &c. And that place, Luk. 16. where Dives is said to be in Hell fire, is a Parable, and proves no more that there was any such thing, then that which is written Iudges 9. doth prove that the Trees did walke and talke one to ano­ther: or that which is written, 2 Esdras 4. doth prove, that the Trees tooke Councell to war against the Sea, to make them more [Page 27]woods, or the Floods of the Sea to subdue the Woods of the plaine, to make them ano­ther Country. And besides, if wee reason from that parable of Dives, that proved his body also to bee in Hell, which all grant to remaine in the grave, untill the Resurrecti­on. But the scope and end of a parable is onely to bee Considered and Reasoned from.

But if it should be granted that many men were in hell at that very time that Christ dyed, yet were it not a foolish thing to be­lieve that Christ died for them as some af­firme; for Christ was a Lambe slaine from the foundation of the world, and all that grace, meanes and mercy which God ever since the fall did extend to Adam and his posterity, was in reference to Christ, and the death of Christ doth declare the righ­teousnesse of God in all his love and good­nesse to sinfull men that are dead, that hee was just, though gracious, loving, and mer­cifull to them.

And besides, seeing that men doe likewise affirme, that there were many righteous in Heaven when Christ dyed, as there were many wicked in Hell; they may aswell [Page 28]affirm it to be a vaine thing to believe that Christ dyed for those that were in Heaven before, as for those that were in Hell before, but neither of these is true, yet if they were both true, the Objection from thence will vanish, if we consider that the life and death of all men ariseth from the well using or a­busing that mercy and favour which is afforded them in reference to the Blood of Christ.

Obj. If Christ had shed his blood for all, surely he would have afforded the Gospel; (he would publish this glad tidings) to all, seeing, without faith in his blood all men shall perish for whom he died, for hee that believeth not shall be damned, Mark. 16.16. and there is salvation in no other, neither is there any other name under Heaven gi­ven among men, wherby we must be saved, Acts 4.12. and without faith it is impossi­ble to please God, Heb. 11.6. and whatso­ever is not of Faith is sin Rom. 14.33.

First I Answer, that Faith in Christ is not required of those that never heard of Christ: for the justice of Gods mercy, requires no man to doe that which is impossible for him to performe, for in so doing God [Page 29]would be a hard master, expecting to reape where hee hath not sowne, and to gather where he hath not strawed; now no Man can believe that of which hee hath not heard, nor never could, if he be considered in reference to that perfect state and condi­tion wherein hee was made; and if God should condemne men (that never heard of Christ) for not keeping the Law, then hee would require most, where he hath bestow­ed least, contrary to that which is written, Luke 12.48. where much is given, much is requi­red, and to that Act. 17.30. where God is said (in the times of ignorance) to winke at that vanity and superstition, which (upon the preaching of the Gospel) he required all men every where to repent of. When I say men shall not be condemned for not keeping the law, my meaning is that they shall not bee con­demned because they are not perfectly ho­ly, just and good, as the Law is, for hee that failes in one tittle, is uncapable of Justifica­on by the Law, so that the Law condems all men, in that all are sinners; and the Law ad­mits of no repentance, if it be considered a­lone without reference to Christ; yet men are to be judged by the Law, as it is qualifi­ed [Page 30]by the love and grace of God in Christ; so the Iewes were to be judged by the Law which was given them of God; and the Gen­tiles by the Law written in their hearts, Rom. 2.12. for when God hath (by the meanes which he affords) discovered what is good, and what is evill, what is just, and what is unjust; if men apply themselves (with sincerity and uprightnesse of heart, in love and obedience to God and his truth) to that which is holy, just, and good, they shall surely bee accepted, for God is no re­specter of persons but in every Nation hee that feareth him and worketh righteous­nesse, shall bee accepted with him; and the mercy of Gods Justice, and the Justice of Gods mercy in Christ to lost men, requires of them according to what he affords them, and not according to what they have not, although they once had it, and in what hee affords them also. If hee were not rich in mercy and ready to pardon, no man would ever be justified or saved by him: and for that which is written, Marke 16.16. if we take notice of what precedes, we may easily perceive that these words, hee that believeth not shall be damned, have respect only to such [Page 31]as have the gospell preached to them; for in the former Verse hee gives commission to his Disciples to goe into all the World, and preach the Gospell to every Creature, and then (when the gospel was plainly and powerful­ly declared) hee that Believed and was Baptized should bee saved, and hee that believed not should bee damned; he that believeth not shall bee damned, as he that believeth not makes God a lyar, 1 John. 5.20. novv hee that never heard of the Gospell doth not make God a lyer, though hee doe not believe, no more shall that man be condemned for unbeliefe, that never heard of the gospel. And for that which is written, Acts the 4.12. that there is Salvation in non but Christ, and that there is no other name under Heaven given amongst men, whereby they must be saved; the Apostles were to preach (where ever they came) Salvati­on by Christ alone, neither was or is there salvation in or by any other name, though men might and may be saved by that name that never came to the knowledge of it: for that Hebr. 11.6. it speakes not of faith in Christ, but of faith in God; as the latter part of the vers. doth evidently demonstrate, the words are these, for hee that commeth to [Page 32]God, must believe that he is, and that he is a Re­warder of them that diligently seek him, so that without faith in God no man can be saved, for that Rom. 14.23. the Apostle there concludes, that whatever a man acts or performes, con­ceiving it unlawful, he sins in what he doth, though the thing be lawfull in it self, (and might be done by a man that had know­ledge) as that was which Paul spake of in that place: but the place speaks not of faith in Christ, onely it would have men to be fully perswaded in their hearts of the law­fullnes of what they doe, and likewise to refraine things lawfull in themselves, rather then to be a stumbling block to their weak Brother: and so much for this Objecti­on.

Object. Christ dyed for all, but not in­tentionally, he taking the nature of man upon him, his death must needs extend to all of that nature in the sufficiencie of it; but neither God in giving Christ, nor Christ in giving himself, ever intended the bene­fits of his death, remission of sins and eter­nall life to any, but the Elect.

Answ. First I answer by way of conces­sion, that God never intended the benefits [Page 33]of Christs death to any but the Elect if we take Election according to the Scriptures, for it is the will of the Father that those, and none but those that believe should have eternall life, and believers only are the objects and Subjects of Gods Election: for Election looks not on men in Adam, but in Christ. I speak only of such as have the Gos­pell plainely and powerfully preached to them: but seeing most men doe conceive that God doth elect some men to life in un­belief, and leaves the rest, we shall state the Question thus: Whether God did ever re­ally intend that those men which perish and are damned, should have believed, and so have come to life? And to this I answer affirmatively, for it was shewed before that God commanded all men to believe in his Son that they might be saved. Mark. 16.15, 16. Ioh 12.36.37. That he threatneth all those which believe not with everlasting destruction from his presence, and the glory of his power, 2 Thes. 1.7, 8. and that because they be­live not, Joh. 3.18. and because they received not the truth in the love thereof, that they might besaved, but had pleasure in unrighteousnesse, as 2 Thes. 2.10.12. That hee pittieth those that [Page 34]perish through the abuse of his grace extended to­wards them, Psal. 81.8.13. Matth. 23.37. Luke 19.41.42. Therefore it evidently ap­peares that he intended the benefits of his death (viz.) remission of sins, and eternall life to those, who by trusting inlying vanities, for sake their own mercies, Jonah 2.8. and draw­ing back to perdition, Heb. 10 39. as well as to those, who believe to the saving of their souls, Heb. 10.39. But yet further consider these Scriptures, Joh. 3.17. God sent not his Son in­to the world to condemne the world, but that the world through him might be saved, This Scrip­ture which sets forth the act of Gods love in sending his Son into the World, decla­reth also his end and intention therein ne­gatively, not to condemne the World affir­matively, but that the World through him might be saved. Againe, Iohn. 12.47. If any man heare my words and believe not, Iudge him not, for I came not into the world to judge the world, but to save the World. Why will not Christ judge those men that heare his words and believe not? because he came to save them. Againe, Ioh. 5.34.40. Christ speaking to the obstinate Iewes saith unto them, these things speak I unto you, (for what end) that yee [Page 35]may be saved: And yee will not come to me that yee may have life, Neither doth Christ herein expresle his owne desires and intentions of the salvation of those obstinate Iewes, but the will and intention of his Father also, For he came not downe from Heaven to doe his owne will, but the will of the Father which sent him: therefore it appeares that as the death of Christ was extended to all, so likewise the benefits therof were both by the Father and the Son intended for all.

Object. If God sent his Son, and it be his desire to save all men, and yet all men are not saved, then God misseth his end and is disappointed of his desire, which is very unsuiteable to him.

Answ. If God had sent his Sonne with an absolute and peremptory resolution to save all men, whether they did receive him or reject him, then all must be saved, or God disappointed, which cannot be, for he doth whatsoever he will, and if he work in this sence who can hinder? but God in sending of his Sonne did intend he should be a sufficient means to save all; and so to save them if they did not resist and dispise this grace of his, which if they did, he re­solved [Page 36]to condemne them, and not to save them by his Sonne.

And whereas it is said that God is un­willing that any should perish, and that he desires the salvation of all; I conceive it is thus to be understood, he is not willing that a­ny should perish for want of sufficient means of re­covery, and he desires the salvation of all as they are in a lost condition, unable to helpe themselves: but not as they are considered malicious contemnen of all grace and savour, means and mercies, for that were to set his attributes at variance and divide God in himself; the mercy of whose justice is to afford means of help to that which cannot help it self, and the just­ice of whose mercie is to condemne him that refuseth such helpe, and to save him that receiveth it; so that his mercie cannot desire the salvation of all, but his justice must afford the means of accomplishment; and when his justice affordeth means, his mercie is said to desire, for as what men de­sire, they use means to accomplish, so what God useth means to accomplish he is said to desire; neither is God disappointed if men neglect this means, for the justice of Gods mercie is to render to every man according [Page 37]to his deeds, whether good or evill; as the mercie of his justice is to provide means of life or salvation, so that God is not disap­pointed in the condemnation of any, for his mercie affordeth them means, and his justice condemnes them for contempt thereof, so that as God cannot worke against himself so therein he is neither crossed nor contradicted, but remaineth in his attri­butes intire and compleat.

The next thing I shall speak of, is the suf­ficiencie of the means of grace, or the suf­ficiencie of the means which God affords to worke grace or faith in every man; That the Gospell was never published to men with plainesse and power, but they were thereby enabled to believe and yeeld obedience

That God doth enlighten, invite, perswade and draw all men to himself so farre, and so sufficiently, that did they improve the Ta­lent and price that God puts into their hands they should certainely come to life and glory.

It will be needfull (before I proceed fur­ther) to declare what I meane by grace, and what I meane by the sufficiency of the meanes of grace. Grace I conceive to bee an [Page 38]humble and thankefull apprehension of the free love, favour, and goodnesse of God: and when I speake of the sufficiency of the meanes which God affoords to worke grace in every man: I meane that God (by one meanes or other) doth discover himself to every man to be good and gracious. Now whereas it is urged, that men cannot be­leeve, they that so affirme say in effect that men have no ground to beleeve; for did they apprehend a ground for faith, they would never perswade themselves nor o­thers that they could not beleeve: but if they would have men to beleeve that the truth of which they cannot evidence or demonstrate to them, then it is a very pro­per and ready way for them to anticipate their understandings, and prevent them from inquiry, by telling them that they cannot beleeve, and that faith is beyond reason, and that God must perswade their hearts, and so cause them to cease to exer­cise their understandings, that they may worke their affections to receive and em­brace it upon trust: and when they have so done, to tell them that God hath perswa­ded their hearts. Men say that faith is su­pernaturall, [Page 39]but how can it bee above na­ture to beleeve that which we see sufficient ground to beleeve; and to beleeve any thing, of which we have no plaine ground and reason, is so far from being above nature, that it is below it, and proper to fooles, and not to reasonable men. It is true, that faith is the evidence or assu­rance of things not seene, but the certainty of the things not seene, must be evidenced or manifested to us by things that doe ap­peare, or wee cannot beleeve them: the meanes of grace which we now have, is not so great, nor so cleare, as the meanes which was afforded in the time of Christ and his Apostles; and some others enjoy not so great meanes as we: but God requires of every man according to what he hath, and not accor­ding to what he hath not. When the Au­thour to the Hebrewes doth declare to the Jews the danger of neglecting the Gospel, he urgeth it from this Reason, that it was evi­dently declared & confirmed to them, being first spoken by the Lord himself, and then confirmed to them by those which heard him, God also bea­ring them witnesse (that they spake truth) with signes and wonders, and divers miracles, and gifts of the holy Spirit, according to his owne will. [Page 40]Now how can we thinke that those men could not beleeve that had the Gospel so evidenced and confirmed before their eyes; or how could the signes and miracles be an aggravation of their sinne in not beleeving, if they had not been a sufficient meanes to procure their beleeving; and if they were a sufficient meanes it must be so in reference to their naturall faculties; as Act. 8.16. the Samaritans gave heed with one accord to the things which Philip spake, hearing and seeing the miracles which hee did. And againe, Acts 9.33.34.35. When Peter had healed Aeneas, who had been sicke of the Palsie eight yeares, all that dwelt at Lidda and Saron saw him, and turned to the Lord. Againe, when Peter raised Dorcas from the dead, it was knowne throughout all Ioppa, and many beleeved in the Lord, vers. 42. and therefore the Disciples (which Christ sent out to preach) were commanded to tarry in Jerusalem untill they were endued with power from on high, Luk. 24.49. which power was, the gifts of the holy Spirit en­abling them by signes and miracles, to evi­dence and demonstrate to every mans un­derstanding and conscience (where they came) the truth of the things they decla­red; [Page 41]as Acts 1.4.5.8. compared with chap. 2. vers. 3.4. so that with great power did the Lord give witnesse to the things spoken by Christ and his messengers, which miracles had been needlesse, if faith had been a supernatu­rall gift immediately infused by God. We have the Scriptures, we see the wonderfull works of God, and partake of his goodnesse every moment, and yet can we not beleeve, and from thence be perswaded to love, serve, and obey the Lord? to love, serve, and obey him, I say; for to beleeve that Christ was sent of God to dye for our sinnes, or to beleeve God to be good and gracious, if I am not thereby perswaded to love, serve, and obey him, my faith is nothing, it is dead being alone. Now let us further con­sider what is written Rom. 10.14. how shall they beleeve in him of whom they have not heard, and how shall they heare without a Preacher? and how shall they preach except they be sent? plainly intimating, that there is a possibi­lity for men to beleeve in Christ, when they heare him preached by the Messen­gers of God, and therefore in the 17. verse he concludes that faith comes by hearing, and hearing by the Word of God; so the [Page 42]gospell is termed the Word of faith, Rom. 10.8. the preaching of the gospel the prea­ching of faith, Gal. 1.23. hearing of the gos­pel the hearing of faith preached, Gal. 3.2.5. and when the gospel was preached to the gentiles, God is said to have opend the door of faith unto them, Acts 14.27. and where God affoords the gospel he affoords faith, as Paul speakes in the like case Act. 17.31. whereof he hath afforded faith to all men &c.

Againe, the gospel is termed the power of God to salvation, Rom. 1.16. the power of God, and the wisdome of God, 1 Cor. 1.18.24. and God is said to save those which beleeve by the foolishnesse of preaching vers. 21. Now if the Word of God, the gospel, be decla­red unto men, and yet they thereby not en­abled to beleeve, then how is it the power of God to their salvation? they being to perish if they beleeve not, Mark 16.16. for that meanes which is the power of God to an end, must needs be sufficient for that end.

Oh. You see it was not sufficient, for all did not beleeve.

Ans. It was powerfull enough to enable all that heard, to beleeve, and yeeld obe­dience [Page 43]to it; and so powerfull in none that it was impossible they should reject it, and so the same meanes which proves inefectu­all to one, may cause another to believe, as appeares, Mat. 11.21.

Object. It is the power of God onely to those that are called, 1 Cor. 1.24.

Answ. Paul speaks in this place, what ac­ceptation the gospel had amongst the sons of men, how different their thoughts were of it, in the 18. verse he saith, it is to them that perish foolishnesse, to us which are saved the power of God. In the 23.24. verses he saith, the unbelieving Iews did stumble at it, and the unbelieving Greekes accompted it fool­ishnesse, but the believing both of Iewes and Greekes, did esteeme it the wildome of God, and the power of God: the unbelievers did not esteeme rightly of it, the believers did; but if the gospel were the power of God onely to believers, and to unbelievers a dead Letter, then unbelievers were as right in their thoughts (to whom it was foolishnesse) as Believers to whom it was the wisdome and power of God: yea it had bin foolishnesse in unbelievers to have esteemed it any other then foolishnes in point of their salvation, as a meanes unto which end it was propounded to them: [Page 44]for their condition was more desperate considered with this meanes then before, it being unable to bring them to faith, and so to life, and yet bringing condemnation on them for their unbeliefe, 2 Thes. 1.8.

Againe, God upbraids one people with a­nother, Mat. 11.20.21.22. then began hee to upbraid those Cityes, wherein most of his mighty workes were done, because they repented not; Wee untothee Corazin, and woe unto thee Bethsaida, for if the mighty workes which were done in you, had beene done in Tire and Sidon, they would have repented long agoe in sackcloth and ashes; but I say unto you, it shall be more tollerable for Tire and Sidon at the day of Judgement, then for you, &c

Now God would not upbraid one people with another, if there were some speciall meanes afforded to the one and not to the other, (which made all the difference) for without that meanes, then Tire and Sidon could not repent, and with it Corazin and Bethsaida could not but repent; but the words doe plainely manifest, that the same meanes that was afforded to Corazin and Bethsaida, (who repented not) would have caused Tire and Sidon to repent, and there­upon [Page 45]Christ upbraids those Cities.

Againe Romans 2.4, 5. The Apostle hath these words, despisest thou the riches of his good­nesse, and forbearance, and long suffering, not know­ing that the goodnes of God leadeth thee to repen­tance, &c. Whereby wee see that God la­bours by the riches of his goodnesse, for­bearance and long suffering, to lead those men to repentance, which notwithstanding treasure up to themselves wrath, against the day of wrath. Now it is a vaine thing (and farre from God) to exercise forbearance, and long suffering in expectation of impossibilities, to waite when the Creature will doe that which is impossi­ble for him to performe; and then the forbea­rance of God could not (in any sense) beè said to lead wicked men to repentance, but to distruction and ruine, for if God forbeare never so long they cannot repent, and the wrath of God comes on them for despising his patience and forbearance and so the for bearance of God, (instead of being rich in goodnesse) is rendred by this doctrine, rich in wrath, in fire and brimstone; and such goodnes might well be despised. If a Prince should make great and rich promises to a subject, if he would run a hundred miles in [Page 46]one houre, and withall threaten to inflict some heavy punishment on him if he doe it not, when he knew it impossible for him e­ver to run twenty, and then to waite many dayes on him for his performance; hee in his punishment being to pay for every houres forbearance, if in the end he did it not, might not such pretended goodnes well be despised, and he also that should pretend it to be goodnesse. But I say it is evident by the forenamed place, that whil'st God did exercise his goodnesse, long-suffering and forbearance towards them, they might have repented, and therefore the wrath and in­dignation of God comes on them, for not o­beying the truth, but obeying unrighteousnes, verse the 8.

Againe, if the gospel were not sufficient to enable men to believe, then it were as weake (in point of Salvation) as the Law, for the Law was holy, iust, and good, Rom. 7.12. and if it could have given life, righteousnes should have been by it, Gal. 3.21. but none could be iustified by the deeds of the Law, Gal. 3.11, 12. because it was weake through the flesh, Rom. 8.3. Now that which was impossible to the Law being weake (not in it selfe) but [Page 47]through the weaknesse of the flesh, GOD sending his Sonne in the similitude of sin­full flesh to die for sinne, thereby condem­ning sinne in the flesh, and supplyed that weakenesse of men in the flesh, and so made the way by faith to salvation feasable to the Sons of men, verse. 3,4. and Gal. 3.22.24. The ministery of the Law is termed, the ministery of the Letter, of death of condemnation; the ministery of the Gospell is termed, the ministery of the Spirit, of life, of righteousnesse, 2 Cor. 3.6, 7, 8, 9. Now these different termes doe evidently demonstrate, that righteousnesse, life, and salvation, which was impossible for men (in respect of their weakenesse) to attaine by the Law, is made possible by the gospel, notwithstanding their weaknesse; and if men in the state of nature were unable to believe the gospel when they heare it preached by the Mini­sters of Christ, then it would be the Ministe­ry of life and righteousnesse no more then the Law was, for the Law was not the Mi­nistery of death in respect of it self (for Mo­ses describes the righteousnesse of the law, that the man which doth these things shall live by them, Rom. 10.5.) but in respect of the [Page 48]weaknesse of men to performe it; and Paul putting the gospel in opposition to the law, saith, that the righteousnesse of faith speaketh on this wise, say not in thy heart who shall ascend into Heaven (that is to bring Christ downe from above) or who shall descend into the deepe (that is, to bring up Christ againe from the dead) but what saith it, the word is nigh thee, even in thy mouth and in thy heart; that is, the word of faith which wee preach, that if thou shalt confesse with thy mouth the Lord Iesus, and believe in thy heart that God hath raised him from the dead, thou shalt be saved, verse 6, 7, 8 9. but if men could not believe it when it was preached to them, it could not be said to be nigh them, but as unpossible, and as farre out of their power, as it would bee for them to ascend up to Heaven to bring Christ from above; or descend into the deepe, to bring up Christ again from the dead. And whereas it is said to be nigh, it might be more properly said to be farre off: so then the gospel is the Mi­nistery of life, not in it selfe only, but in re­spect of mens power to believe it when it is preached, or declared to them; otherwise it would bee all one to bee under the Law and under grace, neither would the Gospel [Page 49]bring salvation any more then the law, Tit. 2.11. but would unavoydably cause wrath to come upon the sons of men, as the Law did, Rom. 4.15. and would leave them under the dominion of sin as the Law did, Rom. 6 14. for as the Law threatned death, so doth the gospel, Marke 16.16. and the same power which God puts forth (as is conceived) to enable men to believe, would have enabled them to keepe the Law; For it is conceived that (besides the preaching of the gospel and Gods bearing witnesse to it, by signes and wonders) there was a speciall and almighty power, exercised by God in all them that did believe, which power (I say) would have enabled them to keep the Law, so that there would bee no difference betweene the Law and the gospel, and so Christ died in vaine, Gal. 2.21.

Againe God in the Ministry of the Gos­pell, called all men every where to repent, Act. 17.30 To believe and yeeld obedience to the Gospel upon pain of eternall death, Mark. 16.16 Ioh. 12.48. 1 Thes. 1.8.2. 10, 11, 12. Heb. 2.3. 10 28 29. 1 Ioh. 5.10. Ioh. 3.18.36. Rom. 2.45. Now I cannot see how it can stand with that goodnes and [Page 54]sweetnes which dwells in God, and that ful­nesse and riches of mercies which the Scriptures manifest to be in him, to require impossibilities of his creatures, and then in flaming fire to render vengeance to them for not performance.

Ob [...]ect. God may do whatever hee will, and who shall question him.

Answ. It's true, God may doe whatever he will, but he will do all things like him­self, suiteable to his nature. For though God be infinite in power, yet is his power so full of good­nes, that it can effect nothing which is not agree­able to his goodnes; and those that advance the power of God without his goodnes, doe denie both his power and goodnes: Now hee proclaimes himself in his Word to be love to the Sons of men love in the abstract to those which doe neither love him nor know him, 1 Ioh. 4.8. gracious, long suffering, aboundant in good­nes and truth, keeping mercie for thousands, &c. Exod. 34.6, 7. Jonah 4.2. Numb. 14.18. Slow to anger and plenteous in mercy, Psal. 103.8. ready to pardon, and of great kindnes, Nehemi­ah 9.17 31. full of compassion, Psal. 86.15. he delights to exercise loving kindnes, Jer. 9.24. with him is mercy, Nehem. 13.22, Psal. 57.10.117.2. [Page 55]2 Sam. 24.14. 1 Chron. 21.13. Psal. 119.156. Dan 9.18. great goodnes, Nehemiah 9.25.35. multitude of mercies, Psal. 5.7.106.7.45. manifold mercies, Ne­hem. 9.10.27. Lam. 3.32. a multitude of tender mercies, Psal. 51.1.69.1. he is rich in mercie, Eph. 2.4. aboundant in mercie, 1 Pet. 1.3. he delights in mercie, Mich. 7.18. his tender mercies are over all his works, Psal. 145.9. the earth is full of his mercie, Psal. 119.64. he hath no pleasure in the death of him that dieth, Ezek. 18.32. on the death of the wicked, Ezek. 33.11. but that they should turn and live, ver. 11. he is not willing that any should perish, but that all should come to repentance, 2 Pet. 3.9. hee would have all men saved, and come to the know­ledge of the truth, 1 Tim. 2.4. Here is a cloud of witnesses of the riches of the grace and love of God to lost men, to miserable men, and all the proceedings of God with his creatures, are agreeable to it: but how un­suteable hereunto it would be for him to require impossibilities of them upon pain of eternall death in Hell fire, I leave the Reader to judge.

Object. God is good and mercifull to lost men, in that he sends them Raine and fruit­full [Page 52]seasons, filling their hearts with joy and gladnes; Act. 14. [...]7. in that he bestowes many outward mercies on them, and useth much outward means with them, though he afford them not means sufficient to ena­ble them to believe and live acceptably in the use of all.

Answ God requires these men to imploy all the mercies they receive in his service To feed the hungry, cloath the naked, visite the sick. Marth. 25.42.43 he requires an im­provement of every Talent that he delivers to them. Mat. 25 27.30. and as God ac­cepts according to what men have, 2 Cor. 8.12. so will he judge men according to what they have received from him, where he gives much, he will require much Luk. 12.48. and God requires inward and cordiall obedience, where he affords such mercies and means, (as men call outward mercies) which they not performing, the curse of God is pronounced against them, and so the more mercies, and the more means they have had here, the greater miseries; and the greater torments hereafter, the sweeter the blessings, the more bitter the cursings for ever, every short and fading [Page 53]mercy, proves a lasting and eternall misery, yea Christ himselfe the guift of God, the mercy of mercies, is to such men (according to this Objecti­on) the greatest of all miseries, and that of in­vincible and unavoydable necessity, now that is strange mercy and goodnes which doth unavoidably bring misery on them that receive it, that man is most happy that partakes least of it, there being no fruit to be had therein, seeing the end thereof is death.

Object. God required men to keepe the Law, which they could not doe, and yet hee was as full of love and grace then as now.

Answ. The Covenant of God in Christ was confirmed foure hundred and thirty yeares before the Law was given, Gal. 3.17. Abraham believed God, and it was accounted to him for righteousnesse, Gen. 15.6. Rom 4.3. Neither did the comming in of the Law make void the promise, Gal. 3.17. but still men were justified by faith, during the time of the Law, now the Law was holy just and good, Rom. 7.12. and God made man just and good, Eccles 7.29. Gen. 1.31. but hee falling in Adam from that primitive purity [Page 58]and perfection, became prone to all kind of evill, and subject to death. Now the Law did not bring death upon us, but did disco­ver what we were lyable to if it had never bin given, it did manifest what the Law of our creation did require: It was not ordai­ned to drowne men in Hell, but to drive them to Christ, Gal. 3.24. It was added be­cause of transgression, Gal. 3.19. to keep from sin, to discover sin [...] to shew us our weaknes, and inability to stand before God in our owne righteousnes, Rom. 3.19, 20 23. (least we should trust in our selves and bee decei­ved) that so we might trust in the mercie and grace of God alone, so that Gods end in giving the Law was full of love and goodnes The Law was never alone in the World that a man must needs have stood or fell to that Master. We might have appealed from the Law to the gospel; but there is no appeal from the gospel; the Law did onely pro­nounce that death upon us which we were lyable to before it was given, but the gospel pronounceth eternall death in Hell fire on those that obey is not, which punishment wee were not lyable to, either in relation to Adams sin, or the Law: for the sentence on [Page 59] Adam was, In dying thou shalt dye the death, Gen. 2.17. Dust thou art, and to dust thou shalt return, and so death passed over all men, Rom. 5.12. Chap. 3.19. And the Law went no further, as the Scriptures doe evi­dently manifest, where the penalties of the Law are expressed. Not that I doe conceive that wicked men which dyed under the law shall escape the judgement of Hell, but the Law will not pronounce it on them, but the gospel, Rom. 2.16. For to love God with all our hearts, and our neighbour as our selves, was the substance of the Law. Now though men could not performe this so, as to be justified in relation to the Law, yet they might so perform it as to be right­eous in relation to the gospel and grace of God in Christ, even in the time of the Law. Now that we were not to have perished in Hell fire in relation to Adams sinne or the Law. Consider, we all dyed in Adam, and Christ to redeeme (nor to prevent) us from death, suffered death, he hung on a Tree and so was made a curse for us, and delivered us from the curse of the Law, Gal. 3.13. Deut. 21 23. That we through him might receive the blessing, Gal. 3.14. And if wee [Page 56]had bin to suffer in Hell in relation to A­dam or the Law, then Christ also should have suffered in Hell for us, to have redee­med us from thence, which hee did not: The resurrection of the dead comes by Christ, 1 Cor. 15.21, 22. who by death over­came him that had the power of death, Heb. 2.14. So that we should for ever have perished in the grave (had not Christ dyed and rose a­gaine) and never have risen from the dead, to receive the sentence of a second death. And this may serve for answer to this Ob­jection about our inability, (and Gods re­quiring of us) to keep the Law.

Againe, if the most of men where the Gospel came were unable to believe, then the Gospel or Christ crucified could not be a Gospel of grace, bringing salvation to all men, Tit. 2.11. and 3 4. nor glad tydings of great joy to all people, Luk. 2.10, 11. For if men could have no benefit by Christ un­lesse they came to him, and their condem­nation were aggravated for not comming, and God gave them not where with all to come, the case (I say being so with the most of them) the love of God towards them in the Gospel was no other then such as the [Page 57]charity which Iames speaks of, Iam. 2.15, 16. If a Brother or a Sister be naked and destitute of daily food, and one of you say unto them, depart in peace, be yee warmed and filled, notwithstanding yee give them not those things that are needfull to the body, what doth it profit? Now if God in­joined them to love in deed and in truth and not in word and in tongue, 1 Joh, 3.18. It is farre from God himself so to doe, if he would not have us to bid a man be cloathed and warmed, and not give him wherewith­all, how much lesse will he in the gospel of his love and grace to the Sons of Men, bid them to repent and believe that they may be saved, and give them not wherewithall? Yea further, where it is said, God so loved the World, Joh. 3.16. It were then more proper to say, God so hated the world, and where­as God proclaimes himself in the gospel to be love, to be gracious and mercifull to lost men, this Doctrine proclaimes him to be wrath, hatred, anger, &c. to the Sons of men, for if salvation were not to be had by Christ, but through faith, and condemna­tion came upon them through unbelief, and the condition of men were such, that they could not believe, and God afforded them [Page 62]no power, then the eternall ruine and dam­nation of the most part of them, was an inevitable effect of the death of Christ, so that this Doctrine tends to the subver­sion of the free grace of God in the gospel.

Againe, God sent his Son, and the Sonne in obedience to the Father came to save men, even those which perish, Ioh. 3.17.12.47. Act. 3 26. now it were absurd to thinke that Christ was sent, and came to doe that, which being come he used not meanes sufficient to accomplish: for that were to deny the wisdome of God, which alwayes maketh choice and use of meanes sufficient to effect the ends proposed by it; yet this must needs be concluded, if men could not beleeve the gospel when it was preached and published to them by Christ, for faith is held as absolutely ne­cessary to salvation as the blood of Christ, (seeing God requires those that heare the gospel, to beleeve it, upon pain of condem­nation in hell fire:) now if Christ hath gi­ven himselfe for any, to whom he hath not given meanes sufficient to beget faith their condition is as desperate as if he had never given himselfe for them, according to the [Page 63]old Proverbe, As good nothing as never the nearer: for if I know two things, equally and individually absolute by me to be per­formed, to effect one and the same end, if I doe the one, and leave the other undone, it is as impossible the thing should be effe­cted, as if I had done nothing at all: but when ever God propounds meanes to effect an end, the meanes is sufficient to accom­plish the same: But God did propound meanes to save those which notwithstan­ding did perish; Therefore the means used was sufficient to accomplish their salvati­on, though they perished through the wil­full neglect of it, Ioh. 5.34.40. 2 Thess. 2.10. but if all the means used with those that perish were insufficient to save them, then the end of God in using the meanes could not be to save them, as the Scriptures plain­ly declare it was; for that end which the means cannot possibly produce, cannot be the end of God in the meanes; and seeing God having sent his Son, requires all men (unto whom he is preached with power) to beleeve upon pain of damnation in hell, it being unpossible for the most of those that heare him prea­ched to beleeve; hell-fire must needs fol­low [Page 60]the giving of Christ (as hath been al­ready declared;) and therefore the ruine and destruction of the most of men may be more truly and properly said to be Gods end in giving Christ unto them (according to this doctrine) then the salvation of them, as the Scriptures evidently de­monstrate.

Againe, men are charged with the neg­lect of salvation; now, how can that bee neglected which was impossible to bee obtained?

Againe, those that reject the gospel, or meanes of grace, are said to be guilty of the blood of their soules, Act. 18.6. whereas if the meanes used with them were not every way sufficient to bring them to life, their rejecting of it could not make them guilty of their owne death and ruine.

Again, God bemoanes and laments men that perish, because they did not make use of the means which he affoorded them for their recovery: O that my people had hearke­ned unto me, and that Israel had walked in my wayes; but my people would not hearken unto me, and Israel would none of me, Psal. 81. O Ierusa­lem, wilt thou not be made cleane? when shall it once be? Jer. 13.27. O that thou hadst knowne in [Page 61]this thy day the things that belong to thy peace; how often would I have gathered thy children as a hen gathereth her chickens, and ye would not? Luke 19.41, 42. Matth. 23.37. These things have I spoken unto you that ye might be saved, and ye will not come unto me that ye may have life. Joh. 5.34.40 yea, moreover God pro­tests and sweares, that he hath no pleasure in the death of the wicked, Ezech. 33.11. in the death of him that dyeth, Ezech. 18.32. Now what can uphold the sincerity of God (which were blasphemy to question) in these lamentations, protestations, and pro­fessions, lesse then an endevour by a meanes sufficient to save them.

Ob. This is to overthrow free grace.

Ans. I doe not hold it lesse free because I hold it more full; neither can I conceive how it can be thought the lesse free to any man, because it is extended to every man, unlesse his eye be evill because God is good; I conceive this doth advance free grace upon the throne of its glory proclaiming & dis­covering God gracious and mercifull to all the sons of men, thereby to beget in them good thoughts of God, and to cause them to comprehend and confide in his love.

Ob. This is to advance the creature, and to give him occasion of boasting.

Ans. This objection deceives many sim­ple-hearted and well-meaning people, be­cause it hath a specious pretence of humi­lity, in advancing God, and throwing down the creature, though in truth it dishonou­reth God, and fills men with pride and va­nity. The Scribes and Pharisees would pay tithes of Mint, Annise, and Cummin, and neglect Iudgment, Mercy, and Faith; so many men boast (and no more but boast) of making themselves nothing, whilest they over­throw the justice, mercy, and faith of God, they strain at a gnat (yea at a shadow) and swallow a Camell: for i deny the creature to have any thing but what he receives of God, and boasting is proper for him that hath something which he hath not recei­ved, 1 Cor. 4.7. Christ (I say) who is the ob­ject of faith, is the gift of God and the gos­pel (which is the meanes of faith) is of God, and what the creature is he is of God; now seeing what the creature hath and is, he thus receives of God, there is no ground of boasting, or of this objection.

Againe Luke 17.10. Christ tells his Dis­ciples, Hee that hath nothing but what he hath recei­ved, and doth nothing but his duty, hath no ground to boast of what he hath, or of what he doth. [Page 67]that when they had done all those things that were commanded them, they should say, they were unprofi­table servants, they had done that which was their duty to doe; plainly intimating that no man hath ground to boast that doth nothing but his duty.

Ob. Though what I have, I have of God, yet seeing another man hath received as much as I which man beleeves not, or doth not obey, I may thanke my selfe that I be­leeve, or do obey.

Ans. This conclusion seems very strange, as though grace received were no grace, if there were a possibility in the receiver to have rejected, resisted, or abused it, when it was manifested or declared.

Again, whence is it that it is so hard and difficult for a rich man to enter into the Kingdome of heaven? Mark 10.23. for if God doth so worke in men both to will and to doe, that they are altogether passive, (as men generally conceive) then it was as easie for a rich man to receive and obey the gospel, as a poor man; for, as David speaks [Page 64]of darknesse, that it hideth not from God, but that the night shineth as the day and that dark­nesse and light are both alike to him, Psal. 139.12. so may I say in this case, that if it be that Almighty power which raised Christ from the dead, which is exercised in a spe­ciall manner towards every one that be­leeves (as is usually urged from Rom. 8.11.) then riches and poverty are both alike to it, and it is as easie for one to enter into the Kingdome of heaven as the other; for without this speciall grace (say they) (not the common and ordinary meanes which he affoords all men where the gospel is preached) we may as well raise our selves from the dead as beleeve the gospel: and with this speciall grace and almighty power we cannot but beleeve and yeeld obedience to the truth Now seeing that where God is the sole agent, all things are alike easie to be performed, what life re­maines there in the words of Christ accor­ding to this doctrine) but wee may see in the history, that this young man came to Christ with strong desires and affections to attaine eternall life, for he came running, and kneeled downe to him, and asked him, saying, [Page 65]good Master, what shall I doe that I may inhe­rite eternall life, vers. 17. Christ answereth him, Doe not commit adultery, doe not kill, doe not steale, doe not beare false witnesse; honour thy father and mother, vers. 19. the young man replyes, that he had observed all these from his youth, vers. 20. and the Scripture saith, that Christ beholding him loved him, and said unto him, one thing thou lackest, goo thy way, sell what­soever thou hast and give to the poore, and thou shalt have treasure in heaven; and come take up thy crosse and follow me, vers. 21. But the young man was sad at this saying, and went away grieved, for hee had great possessions, vers. 22. whereupon Christ tells his disciples, that it was difficult thing for a rish man to enter into the King dome of God, vers. 23. the reason is, because whosoever will be his disciple must for­sake all, and follow him, Luk. 14.33. whosoever will partake of heavenly treasure must part with all his earthly, Mark 10.21. as Peter and the rest of the Disciples had done, vers. 28. doubtlesse the young man would have parted with much for Christ, but this word All, spoiles all; it being a very hard thing for him that hath much, to forsake all.

Againe, God forbids men to have respect [Page 66]of persons in judgement, Prov. 24.23. Deut. 1.16.17.19. Levit. 19.15. and he declares in his word, that hee will Iudge every man ac­cording to his workes, Prov. 24.12. Job 34.11. Psal. 62.12. Jer. 32.19. Rom. 2.6. Rev. 22.12. without respect of persons, Col. 3.25. as Peter writes unto Believers, in the 1 Pet. 1.17. and hee that will give righteousnesse, judgment, without respect of persons, must consider every circumstance, he must consi­der the meanes and opportunities to doe, or not to doe, aswell as the thing done or not done, and accordingly Christ in the parable doth as much commend him, that by two talents had got other two, as hee that by five had got five, because they were alike profitable according to the price that was put into their hands: But if God give faith to one man and not to another, and yet re­quire faith of both alike at the day of Judg­ment; if God open one mans eyes to see, his eares to heare, and over-power his heart to the obedience of his will; and so leaves the other, that he can neither see, heare, nor bee obedient, and then require obedience from both alike at the day of Judgement; how then doth God Judge without respect [Page 67]of persons? he might then bee said to judge men according to his owne worke, but not according to their workes, as in Mat. 25.35. and in divers other places hee is said to doe. The Saints are promised to walke with Christ in white, for they are worthy, Rev. 3.4. those that indure tribulations and persecutions for Christs sake, God accounts them worthy of his Kingdome, 2 Thes. 1.5. and of the world to come, Luke 20.35. and to escape the evils which shall overtake the wicked, Chapt. 21.36. not that they merit or deserve any thing at the hands of God, for when they have done all, they arebut unprofitable servants, they have done but what was their duty to doe; Luke 17.10. but God is pleased to ac­count themworthy, they being worthy on­ly comparatively, being compared with the wicked, covetous, unbelieving, &c. whom the Scripture calls unworthy, Mat. 10.37.22.8. of good, and worthy of evill, Rev. 16.6, and therefore Paul saith to the Saints, it is a iust thing with God, to recompence tribulation to them which trouble you, and to you that are troubled rest with us, 2 Thes. 1.6, 7. but if that speciall power which God puts forth to the one and not to the other make all the diffe­rence, [Page 68]then no man is more worthy or un­worthy then another, for if he whcih now perisheth for his disobedience, had partaken of that speciall grace of God, he would have been obedient and so have been saved; and he that was obedient, if he had had no more meanes then the other, hee would have bin altogether as wicked as he; so then consider the thing done or not done, with the meanes afforded, and all men are alike wor­thy both of Heaven and Hell, for there being no difference betweene them, but what God him­selfe hath wrought, there can bee no difference in their sentence, if they be iudged according to their workes, and God will doe nothing which shall be any way unsuitable to that righte­ousnesse and impartiality which he profes­seth that he doth and will exercise towards the sons of men.

Againe Proverbes 1.20. wisdome cryeth without, shee uttereth her voice in the streots, shee cryeth in the chiefe place of concourse, in the ope­nings of the Gates in the City, shee openeth her words, saying, how long yee simple ones will ye love simplicity? and the scorners delight in their scor­ning, and fooles hate knowledge? Turne you at my reproofe; behold I will poure out my spirit unto [Page 69]you, I will make knowne my words unto you. Be­cause I have called, and ye rofused: I have stretch­ed out my hand, and no man regarded; but yee have set at naught all my counsell, and would nene of my repooofe: I also will laugh at your calamity, I will mock when your feare commeth; when your feare commeth as desolation, and your destruction commeth as a whirlwind, when distresse and an­guish commeth upon you. Then shall they call up­on mee, but I will not answer, they shall seeke mee early, but they shall not find me, for that they ha­ted knowledge, and did not chuse the feare of the Lord. They would none of my Counsell, they de­spised all my reproofe. Therefore shall they eat the fruit of their owne way, and bee filled with their owne devices; for the turning away, or ease of the simple shall slay them, and the prosperity of fooles shall destroy them; but who so hearkeneth unto me shall dwell safely, and shall bee quiet from feare of evill. In these words, first we perceive that wisdome cryes to simple ones, scorners, and fooles, which hate knowledge, to turn from their folly at her reproofe, and withall pro­miseth to poure out her spirit upon them, and make knowne her words unto them; now if these men were deafe and could not heare, it were a vaine thing for wisdome to [Page 70]cry and utter her voice; If they were so simple, such fooles, that could not under­stand what Wisdome spake, without some other power, then the question was not pro­per to be demanded of them, how long they would love simplicity, delight in scorning, and hate knowledge, for they must of neces­sity love simplicity, and hate knowledge, untill God change their hearts: but in the 24 vers. Wisdome begins to threaten them, because they refused her call, regarded not the stretching out of her hand, set at naught all her Counsell, and would none of her re­proofe; that she would laugh at their ca­lamity, and mocke when their feare com­meth, &c. Novv what ground hath Wise­dome to bee thus offended with these sim­ple ones for refusing her call, seeing they could not heare it? for not regarding the stretching out of her hand, they not per­ceiving it? and for setting at naught that counsell and reproofe of hers, which coun­selled them being dead and not able to stir to turne from folly to wisedome, without inabling them so to doe. And whereas some conceive that they are cryed upon, and that wisdome is offended with them in [Page 71]relation towhat they had bestowed on them in Adam; 'its plaine that shee cryes upon them in relation to the meanes and ability, which she afforded them, being simple ones and fallen, and thereupon doth shee mani­fest her indignation because they did hate knowledge, and when wisedome and folly was before them, did chuse or preferre folly before wisdome, they despised her counsel, loved their owne wayes and devices, untill their prosperity brought them to ruine and destruction. And besides the considerati­on of what they had received before they were fallen, makes wisdoms calling and cry­ing on them being fallen, neverthelesse vain, for it could not effect the end proposed, their turning from folly, neither did it give her any further ground of anger, or displea­sure, then what shee had before this meanes was used with them, for this meanes was no meanes in respect to their present conditi­on, therfore it could bring no guilt on them in respect to their present condition.

Againe, God calls all men every where to Re­pent, Act. 17.30. Christ promised to draw all men to himselfe, Joh. 12.32. he is the true light that lighteth every man that commeth into the [Page 72]world, Joh. 1.4.9. did God call and men not able to heare? doth Christ enlighten, and men unable to see? did he draw and yet was it impossible for men to come? And the Objection which is usually made (that these and such like expressions are meant only of the outward means which God affords) is to no purpose, for when God perswades, or drawes any man to himself, he doth it in a ratio­n all way and whether the reasons, motives, or arguments are presented to the mind, through the eare, or through the eye, or through neither of these, the arguments are the same, neither more nor lesse power­full, and these dispositions, inclinati­ons and perswasions which men so much plead for (as the powerfull workings of Gods spirit in them) yet thinking it unreasonable to have a reason demanded of them, are but dreams and delusions, for God would have no man to step one foot for him but upon rationall grounds, he would have men to do no­thing, believe nothing, hope for nothing but what they see ground and reason to do, believe, and hope for; else how should they be able to give a reason of the hope that is in them to every man that shall aske it of them, 1 Pet. 3.15. [Page 73]When Abraham was promised a numerous seed, he considered not his owne body now dead, when he was about 100. yeares old, neither yet the deadnesse of Sarahs womb, he staggered not at the promise through unbelief; but was strong in faith, giving glory to God, and all from this rationall consideration or conclusion, that what God had promised he was able to persorme, Rom. 4.19, 20, 21. So also when he was commanded to offen up his Sonne Isaac, the child of pro­mise, in whom his seed was to be called; yet he doth it readily, from this rationall consideration, that God was able to raise him up even from the dead, from whence also he had re­ceived him in a figure, Heb. 11.17, 18, 19. The service of God is a reasonable service, Rom. 12.1. and Christ tells the lewes that if he had not done amongst them the works which none o­ther man did, they had not been to blame in not be­lieving in him, Joh. 15.24. and therefore their condemnation lay in this, that they had seen and yet hated him and his Father: when Christ blames the unbelief of his Disciples, Mat. 16.8. he doth it by argu­ment and reason, O yee of little faith, why rea­son yee amongst your selves because yee have [Page 74]brought no bread, doe yee not understand nor remember the five loaves of the five thousand, and how many Baskets full took yee up? neither the seven of the foure thousand, and how many Bas­kets yee took up? how is it that yee understand not that I speak not to you concerning bread? when God would perswade his servants to rest on him for Food and Raiment, he bids them to consider how God feeds the foules of the aire, and how he cloathes the grasse of the field; when we are affrighted with our ad­versaries, he sets before us their vanity, and his almighty power, Isa. 51.12, 13. thus I say God doth alwaies endeavour to establish men upon sound and solid arguments to work on their judgments, not on their fan­cies, and God speaks not to men in a Lan­guage which they doe not understand, and so onely makes a noise in their eares, but in a language which is plaine, easie, and very suteable to them, which will manifest it self to their hearts and consciences, and prevaile with them if they do not resist and rebell a­gainst it.

If these men which perished in unbelief in the midst of means, were dead and blind in such sort as men generally conceive they [Page 75]are, how could they then be said to cloze their eyes lest they should see, who were altogether blind in respect of the object they did shut their eyes against? or how could they harden their hearts against the truth, if the truth did not manifest it self unto, or strive with their hearts? how could their evill and sinfull hearts hate the light, if they did not discover the purity of it? Joh. 3.19, 20. It were a needles thing for Satan to blind the eyes of naturall men, lest the light of the glorious Gospell of Iesus Christ should shine unto them, if they had no eyes to see and receive this glorious light of the gospel when it was declared to them; for if it were impossible for men to receive the light of the glorious Gospel of Jesus Christ when it was preached to them, then they were as blind as the Divell could make them in point of receiving the gospel, and the Divell needed not to adde this second blindnes, lest the light of the gospel should shine unto them. But indeed men are not blind for want of eyes, but for want of light, and when light or truth is discovered to them, they have faculties so suteable, fit and apt to receive it, that unlesse the God [Page 76]of this World, 2 Cor. 4.4. the love of this Would, and pleasure in unrighteousnesse, 2 Thes. 2.12. blind the eyes of their under­standings, and possesse them with prejudice, that they will not heare, nor consider, nor shew themselves men, Isa. 46.8. Heb. 13.22. 2 Tim. 4.3, 4. Act. 7.57. or unlesse they willfully reject and put from them what they apprehend and see, they cannot but submit & yeeld obedience to it, and there­fore the Word of God, the truth of God, is full of light and power in it self, where ever it comes, how slightly soever men e­steem of it, and how meanly soever they through their ignorance speak of it, as to call it a dead letter, and the like, it being none other then the wisdome of God.

Again, God proceeds in such a way which the Sons of Men that are fallen (even with Heathens, those that never heard of the gospel) that they may be without excuse: For Gods doing good to men, giving them Raine from Heaven, and fruitfull seasons, filling their hearts with food and gladnes, is an evident testimonie of his love and goodnesse, Act. 14.17. and Gods eternall power and God-head is clearly seen by the workes which he hath made, so [Page 77]that all men were and are without excuse in these respects, Rom. 1.20. But if when men had Christ preached to them, they were unable to believe, then they were not without ex­cuse under that, which was the greatest means, for God required those which heard the gospel to believe it, and not giving them faith, they had this excuse, that they could not believe, and this was such an excuse as would not admit of an accusation from a God of mercie, much lesse of such severe punishment as is to be inflicted on such as have disobeyed the gospel.

Object. All men are without excuse in re­lation to what God gave them in Adam,

Answ. God doth not afford men meanes now they are fallen, to leave them without excuse in relation to what hee gave them before they were fallen: for all the meanes which God useth with them, being fallen, leaves them never the more excuselesse in that respect, so that the means used to such an end, would be vaine and to no pur­pose.

Further consider, if the losse of Adams Innocency leave all men without excuse, that is, bring all under the curse of condemnati­on [Page 78]in Hell, then there could be no redemp­tion for any: For to the transgression of what the severity of his justice is referred, to the obedience of that the goodnes of his mercy must be confined; for both respect one object, his mercy the obedience, his se­verity the disobedience thereof, else God would be divided in himself, or rob'd of his Attributes, for should he save some in re­spect of Christ, and damne others in respect of Adam, simply, without respect to the de­nyall of Christ, there could neither be mercy in the one, nor justice in the other, for both would be void of equity. It is un­equall to save for that, the denyall whereof is not the object of condemnation; or to damne for that, the obedience whereof can­not be, or salvation by it: So that if the losse of the state of innocency be the cause for which the equity of his justice leaveth all without excuse, and for which its seve­rity executes eternall damnation in Hell, then there can be no salvation at all for any, because the thing is not, nor can be, by which salvation should be, to wit, Innocency recalled, and all fallen equally from it, as all were equally in the loynes of the transgres­sor. [Page 79]Therefore the lost state of innocen­cy in respect of Adam, can render us neither excusable nor inexcusable in respect of Christ, for the objects are different. Adam hath his doom on himself and his posteri­ty, to wit, mortallity, the which the com­ming of Christ did not, prevent, but it must passe over all, and then comes in Christs Redemption, an endlesse immortallity, which hath its own extrems, Salvation by obedi­ence, condemnation by disobedience; as the other had, continuance of that state if he forbore the forbidden fruit, Death in the day that he did eat thereof; So that the clemen­cie of his mercie, and the severity of his justice, was and is ever versant in the obedience or disobedience of one and the same thing, ther­fore every one whose restored immortality is eternally condemned in Hell, that con­demnation is of himselfe, and not of Adam.

Concerning the torments of the damned in Hell, many conceive that the paine of losse which they shall indure, will be greater then the pain of sence; but if those that pe­rish had not such sufficiency of means af­forded them, as that they might have come [Page 80]to life and happines, then there can be no pain of losse to any of them, for that which a man never had, nor never was in possibi­lity to obtaine, he can in no sense be said to lose the consideration of all that glory the Saints injoy affords them no ground to check or blame themselves, for seeing they themselves (by all the means which was af­forded) could not attaine unto it, they can­not blame themselves for not being posses­sed of it, yea, instead of trouble of consci­ence and anguish of soul in this respect, they may have some comfort and ease from this consideration, that their miserie was una­voidable and the others glory not attainable by them.

But it may be objected, that they lost what God gave them in Adam, and this may be horror of conscience to them.

Answ. No man shall ever perish in Hell for Adams sin, as is already manifested, but if they should, yet still the case would be alike. for they were lost before they were born, and they have no more reason to blame themselves for what Adam did before they were borne, then an Heire hath reason to blame himself because his father spent [Page 81]his inheritance before he was borne.

Now I shall speake somewhat of those Scriptures which are usually urged against the universallity of Gods love, some of them speaking of Gods hardening of men, so that they could not believe, others of his withholding that meanes from them, with­out which they could not attaine unto faith, and so unto eternall life. And first I shall begin with those Scriptures which speak of Gods hardning of men, & amongst them with the 9. chapter of the Romans, from the 11 vers. to the 23. from whence the great and main Objections are gathered, the words are these: For this is the word of promise, at this time will I come, and Sarah shall have a Sonne, and not onely this, but when Rebecka also had conceived by one, even by our Fa­ther Isaac, for the children being not yet borne, neither having done any good or evill, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, the elder shall serve the younger, as it is written, Iacob have I loved, but Esau have I hated: what shall we say then, is there unrighte­ousnesse with God? Godforbid: for he saith to Moses, I will have mercie on whom I will have [Page 82]mercie, and I will have compassion on whom I will have compassion, so then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercie, for the Scripture saith unto Pharoah, even for this purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth: therefore hath he mercie on whom he will have mercie, and whom he will he hardeneth. Thou wilt say then unto me, why doth he yet find fault? for who hath resisted his will? Nay, but O man who art thou that replyest against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the Pot­ter power over the clay, of the same lump, to make one Vessell unto honour, and another unto dishonour. What if God willing to shew his wrath and to make his power known, indured with much long suffering the Vessells of wrath ficted to destruction, and that he might make knowne the riches of his glory on the Vessells of mercie, whom he hath afore prepa­red unto glory?

Now if we say that God would the sal­vation of all, they tell us that God did hate the most part before they had done evill, as he did Elau. If we say that God useth means to soften all mens hearts to bring them to [Page 83]repentance, they say that as he shewes mer­cie to some in this kind, so he hardens o­thers, and that meerly of his will, he hath mercie on whom he will, and whom hee will he hardeneth: If we say that it is un­suteable to God who is love, 1 Ioh. 4.8. to the gospel, which brings salvation to all, Tit. 2.11. which is glad tydings of great joy to all people, Luk. 2.10. to all the la mentations, Protestations, and professions of God in the gospel, they tell us, we must not dispute with God, and though we can­not make it out, we ought to believe it. They say Paul himself was at a stand in this thing and could give no other answer, but that God might doe with us as the Potter with the clay, make some of us for Heaven and others for Hell, and that we ought not to say unto him, what doest thou? so that men from a misunderstanding of this Chapter, doe strengthen themselves against the most plainest and evidentest arguments that are or can be drawn from what the Scriptures speak, of the nature of God, or of the gos­pel, answering all in the words of Paul. [Nay, but O man who art thou that dispu­test with God?] Yet we know that it was [Page 84]usuall with the Saints in former times to draw conclusions and arguments from the Attributes of God: so Abraham; shall not the Judge of all the Earth dee right, Gen. 18.25. But if God be bound to no law, how can he be unjust? or if Abraham could not have comprehended what had bin just, and what unjust for God to doe, he would not in the presence of God have so determined as he did. The Author to the Hebrewes having spoken of the promise and Oath of God to blesse the Heires of promise, adds these words, That by two immutable things in which it was impossible for God to lye, we might have strong consolation, who are fled for refuge to lay hold upon the hope set before us, Heb. 6.18. but if we affirm that notwithstanding all the promises and prof­fers of God to doe good unto men in his revealed will and word, he may in his secret will intend the contrary, what do we lesse then affirme that God may lye? Againe the Author to the Hebrewes useth this Ar­gument to perswade the Saints to persevere in well doing. That God was not unrighte­ous, to forget their work and labour of love that they shewed towards his name, chap. 6.10. [Page 85]And againe he perswades them to bee content with such things as they had, be­cause God had said hee would not leave them nor forsake them, chap. 13.5. but if they had thought that God might have a secret will, which might not agree with what he reveales, it would not have been sufficient satisfaction for Paul to tell them that God had said it, unlesse he could make it also to appeare that he meant and intended what he spake: we are also to be like our hea­venly Father, and especially in this, that we love the evill, the unjust, our enemies, those that hate, curse, persecute, and despightful­ly use us, Matth. 5.44, 45, 48. Luk. 6.35, 36. but if Gods love in bestowing means and mercies on the wicked, be to harden them, to make them vessells of wrath, on which he may shew his wrath, and make his pow­er known, who amongst our selves would not be ashamed to shew mercie according to such a patterne? to do men good, that wee may have occasion to inflict evill; its like the mercy of those, which when by tor­ments they have almost deprived a man of life, will give him some Cordiall to revive him, that they may further torment him, [Page 86]but God is righteous, just, gracious, merci­full, sincere, faithfull, and all his promises and his proffers are in truth. And what Paul spake of the Gentiles, Rom. 2.14. I may say of God, who though he be without law, (he being Lord of all) yet he is a Law to himself; he wills and doth all things sutea­ble to his nature, to his Attributes, and he may aswell cease to be, as to will or doe other.

But against this Doctrine some do Object what is written, Exod. 11.12. and 3.22. where God bids Moses to speake unto the Israelites, to borrow every man of his Neighbour, and every woman of her Neighbour, Jewells of Silver, and Jewells of Gold; now say they it had been wickednesse in them to borrow, with an intent never to repay, if God had not commanded them, but seeing he com­manded them they did well; for the will, word, or command of God, is sufficient to prove any thing good and just (though it ap­peare unjust to us) and therefore wee must not dispute it further.

Ans. First, I grant that seeing God doth neither will nor command any thing but what is just, his will, word, or command, is [Page 87]sufficient to prove any thing to be just: But secondly, seeing God wils and commands nothing but what is just, and hath given us reason and understanding to judg what is just, and vvhat is unjust, it concernes us to be very carefull (as wee tender the honour and glory of God) that wee believe no word to be spoken, nor action done by God, which vve our selves see to bee unjust: for if wee professe to believe God to be love, just, mer­cifull, sincere, faithfull; and yet believe that God made some men to destroy them with­out pre-consideration of any evill or wic­kednesse which they would commit, that he commands men to performe this or that thing, and then possitively hardens them that they may not doe it; and yet punish­eth them for not performing of it; that God in his revealed will, professeth to love men, and to desire their good and salvation, and yet in his secret will intends their de­struction: that he should teach his people to borrow (promising to repay) but inten­ding to deceive and spoile: it is all one as if wee should professe to believe that such a man were very honest, just and good; and yet withall to say, that he would lye, steale, [Page 88]murther, beare false Witnesse and the like; which things are inconsistent in man, as the former are in God, and hee that doth indeed beleeve the one of God cannot possible be­lieve the other: Novv the word which we have translated borrow doth properly signifie Aske, they shall aske every Woman of her Neighbour, &c. and so there is no difficul­tie in the Words, for the Jewes were a long time oppressed by the Egyptians, who had made them slaves, and served themselves of them; now vvhen the Egyptians vvere ur­gent, and did hast to send them avvay, as a recompence to them, God bids them to ask Jewells of Silver, Jewells of Gold, and Ray­ment; and so they should cloth their chil­dren with the spoile of their enemies and oppressors, which was but equall and just.

But now I shall shew what I conceive to be the meaning of the 9. of the Romanes, and for the better understanding of it, I shall de­sire you to take notice with me, of the drift and scope of Paul therein. In the 1, 2, & 3. verses, Paul doth solemnely and seriously professe his heavinesse and sorrow of heart for his Brethren and Kinsmen according to the flesh, who (saith Paul) are Israelites, to whom [Page 89]pertaineth the adoption, the glory, the Covenants, the giving of the Law, the service of God and the promises, whose are the Fathers, and of whom as concerning the Flesh Christ came, who is over all God blessed for ever, Amen. verse the 4 and 5. then in the beginning of verse 6. Paul pre­vents an objection which might be made to this effect; If we who are Israelites, to whom per­taineth the adoption, the glory, the Covenants, the giving of the Law, the service of God, and the promises, come short of righteousnes, justi­fication, life and salvation; then the Word of GOD, the faith of GOD, the promise of God takes not effect; like unto that which is Written, Chap. 3. 3. what if some did not believe, shall their unbeliefe make the faith of God without effect: Make the word and promise of God false) God forbid, saith Paul, vers. 4. yea let God be true, but every man a lyar, &c. Now in this place Paul endeavours to Answer this Objection more at large, from the latter part of the 6. Verse, to the end of the Chapter, so that the thing which Paul in this Chapter undertakes to prove, is, that though many, yea the most of the Jewes should perish in their wickednesse and unbe­liefe, yet God would be just, righteous, and true, in [Page 90]all his words and workes; and that every jot and tittle of his word would take effect. And first Paul tells them that they were mistaken, in that they did conceive themselves the chil­dren of God, because they were Children of the flesh of Abraham, for (saith he) all are not Israel, that are of Israel, neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed bee called, that is, they which are the children of the Flesh, are not the Children of God, but the Children of the promise are counted for the seed, verse 6.7, and 8. for saith Paul, this is a word of promise, at this time I will come and Sarah shall have a Son, ver. 9. so that Isaac was a child of promise and so must you or your being children of the flesh will profit you little; and this is large­ly and plainly expounded in the 4. Chapter of the Galatians, verse 21. to the end of the Chapter, Tell me (saith Paul) yee that desire to be under the Law, doe yee not heare the Law, for it is written that Abraham had two Sonnes, the one by a Bond-woman, the other by a free-wo­man; but he who was of the bond-woman, was af­ter the Flesh, but he that was of the free-woman was by promise, which things are an allegory, for these are the two Covenants or Testaments, the one [Page 91]from Mount Sinai, which gendreth to bondage, which is Hagar; for this Hagar is Mount Sinai in Arabia, and answereth to Ierusalem which now is, and is in bondage with her children: but Ierusalem which is above is free, which is the mother of us all, (that is, of us beleevers:) for it is written, Rejoice thou barren that bearest not, breake forth and cry thou that travailest not, for the desolate hath many more children then shee which hath an husband. Now wee brethren ( saith Paul to the Galatians) as Isaac was, are the children of the promise; but as then he that was borne after the flesh persecuted him that was borne after the spirit, even so it is now. Never­thelesse what saith the Scripture? Cast out the bond-woman and her Sonne, for the Sonne of the bond woman (the children of Abraham ac­cording to the flesh) shall not be heire with the Sonne of the free-woman, (such as beleeve such as walke in the steps of the faith of Abraham, Rom. 4.12) so that whereas you Jewes rest in the Law, and thinke therein to have eternall life; you thinke the Law will justifie you, but the Law condemnes you; that is, the words and writing of Mo­ses, which are here termed the Law: for though Ishmael were the childe of Abraham [Page 92]as well as Isaac, yet you see God would not suffer him to inherite, but he must be cast out; therefore your being children of the flesh is not sufficient to make you heires of that promise which was made to your fa­ther.

Then Paul proceeds to another instance of the like nature in the 10.11, and 12. ver­ses, and not onely this, but when Rebecca also had conceived by one, even by our Father Isaac; for the children being not yet borne, neither having done any good or evill, that the purpose of God ac­cording to election might stand, not of workes, but of him that calleth, it was said unto her, the elder shall serve the younger: as if he should have said, that which I affirme doth not onely appeare by what is written of Ismael and I­saac, but by that also which is written of Esau and Jacob, the children of Rehecca which she conceived by one, even by our father Isaac: for though Esau were Jacobs brother, the elder, the greater, and heire according to the flesh, yet God said that he (that is, his posterity; for Esau never served Iacob in person, but rather on the contrary Iacob served Esau, and called him Lord, Gen. 33.14.) should serve (the posterity of) Iacob the [Page 93]younger. Now these words were a pro­phesie of what God would doe unto the Edomites for their wickednesse; and he de­clares it to Rebecca before the children were borne, before they had done good or evill, that from the beginning he might manifest and make appeare that his purpose was not to justifie any one of you by workes, but by grace; not to justifie the whole lump of you, but to elect and chuse out from among you such as should beleeve and be obedient, they, and they onely being the seed and true heires, according to the intent of the promise made to your father Abraham; and therefore neither your naturall birth, nor any legall or outward performance, will make you accepted of God, or give you inheritance in the promises of life: for this of Iacob and Esau (like the former of Isaac and Ismael) is an Allegory of the two Covenants, Esau being Lord by birth, but Iacob by the fore-appointment of God; so you Jewes, and you onely, are children and heires according to the flesh; but believers (as believers) and they onely, both of Jews and Gentiles, according to the purpose and election of God: then in the 13. verse hee [Page 94]proceeds with these words, as it is written, Iacob have I loved, but Esau have I hated, (the following words in Malachi) and laid his mountaines and his heritage waste for the dragons of the wildernesse; whereas Edom saith we are impoverished, but will returne and build the desolate places, thus saith the Lord of hostes, They shall build, but I will throw downe, and they shall call them the borders of wickednesse, and the people against whom the Lord hath indig­nation for ever: as if Paul should have said, What God intended in his speech to Rebec­ca, is more clearly manifested by what is written in the prophesie of Malachi, where you finde that though Esau were Ianobs brother, (that is, the Edomites were bre­thren to the Israelites) yet God hated Esau, (that is, the Edomites) and laid their mountaines and heritage waste, for the dragons of the wildernesse, and his indig­nation was set against them for ever so that it is a vaine thing for you Jewes to plead for your justification, that you are the chil­dren of Abraham, (unlesse you walke in his steps;) for the Edomites could do as much as that, and yet were destroyed for their [Page 95]wickednesse: and that this punishment came upon them for their wicked­nesse, though this place in Malachi doth manifest it, yet I shall produce some other Scriptures more fully to evidence the same: Ezech. 25.12, 13, 14. Thus saith the Lord, because Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended and revenged him­selfe upon them: Therefore thus saith the Lord, I will also stretch out my hand upon Edom, and will cut off man and beast from it, and I will make it desolate from Teman, and they of Dedan shall fall by the sword, and I will lay my vengeance upon Edom by the hand of my people Israel, and they shall doe to Edom according to my anger, and according to my fury, and they shall know my vengeance, saith the Lord. Ioel 3.19. Edom shall be a desolate wildernesse, for the violence against the children of Judah, because they have shed innocent bloud in their land. Ames 1.11. Thus saith the Lord, for three transgressions of Edom, and for foure, I will not turn away the punishment thereof, because he did pursue his brother with the sword, and did cast off all pity, [Page 96]and his anger did teare perpetually, and kept his wrath for ever. And in Obadiah the whole chapter speakes of the wicked­nesse of the Edomites, and Gods anger against them, especially from the 9. verse to the end of the chapter: And thy mighty men, O Teman, shall bee dismayed, to the end that every one of the Mount of Esau may be cut off by slaughter, for thy vio­lence against thy brother Jacob shame shall cover thee, and thou shalt bee cut off for ever. In the day that thou stoodest on the other side, in the day that the strangers car­ried away captive his forces, and forreiners entred into his gates, and cast lots upon Je­rusalem; even thou wast as one of them. But thou shouldest not have looked on the day of thy brother, in the day that hee be­came a stranger; neither shouldst thou have rejoiced over the children of Judah in the day of their destruction; neither shoul­dest thou have spoken proudly in the day of distresse, thou shouldest not have entred into the gate of my people in the day of their calamity; neither shouldst thou have stood in the crosse way, to cut off those of his that did escape; neither shouldst thou [Page 97]have delivered up those of his that did re­maine in the day of distresse: for the day of the Lord is neare upon all the heathen; as thou hast done it shall be done unto thee, thy reward shall returne upon thine owne head, &c. The evill and unkind carriage of the Edomites towards their brethren the Israelites, is more fully declared in the 20 chapter of Numbers, the 14 15. 16. 17. 18. 19. 20 and 21 verses: And Moses sent mes­sengers from Kadesh unto the King of E­dom saying, Thus saith thy brother Israel, thou knowest all the travell that hath be­fallen us, how our fathers went downe into Egypt, and we have dwelt in Egypt a long time, and the Egyptians vexed us and our Fathers; and when wee cryed unto the Lord, he heard our voice, and sent an An­gel, and hath brought us forth out of Egypt: and behold we are in Kadesh, a City in the uttermost of thy border, let us passe I pray thee thorow thy countrey, wee will not passe thorow the fields, or thorow the vineyards neither will wee drinke of the water of the wells; we will go by the Kings high way, wee will not turne to the right hand or to the left, untill we have passed thy [Page 98]borders. And Edom said unto him, Thou shalt not passe by me, lest I come out against thee with the sword. And the children of Israel said unto him, Wee will goe by the high way, and if I and my cattell drinke of thy water then I will pay for it: I will only (without doing any thing else) goe thorow on my feet: And he said, Thou shalt not goe thorow. And Edom came out against him with much people, and with a strong hand; and Edom refused to give Israel passage thorow his border, wherefore Israel turned away from him. Here we see how hardly the Edomites dealt with their brethren in the day of their distresse, for which cause the Lord was displeased with them; and so Paul would have the Jewes to understand that God would be displeased with them, and punish them, and destroy them, (not­withstanding Abraham was their Father, and notwithstanding any promise he had made to them) if they were rebellious and disobedient.

Ob. If Paul had thought that the hatred of God towards Esau, or the Edomites, had beene for his, or their wickednesse, hee would have so expressed himselfe, and [Page 99]not have left the matter so obscure.

Ans. The Jewes pleaded for their justifi­cation, that they were the children of A­braham; Paul proves that some of the chil­dren of Abraham were hated of God; and to have told them wherefore, had been super­fluous, and not pertinent to the argument in hand.

But if that purpose and election, which Paul laboured to establish amongst the Jewes had been this, That God did elect and chuse out some of them to life; and hate, or leave (as some interpret the word hate) the residue to destruction, without re­spect to any good or evill in them, (and that that counsell of his did alway take ef­fect) he would not have had such great hea­vinesse, and continuall sorrow of heart for them as vers. 2. for then he should have sor­rowed because the purpose and counsell of God took effect, he could not then so love them, as cordially to desire their salvation; chap. 10.1. if he had known that God in his eternall and unalterable counsell had so ha­ted them as to leave them for destruction. Besides, God reasons with Iacobs posterity Mal. 1. that he loved them (that is all of [Page 100]them) and yet many, yea the most of them, perished notwithstanding this love, as in chap. 9. 27. therefore it was no such love as would save them unlesse they were thank­full and obedient; and seeing it would not infallibly save all those that were so loved, it was not such a love of election as some men conceive.

Further consider, God is not willing that any of the lost sonnes of Adam should pe­rish, he desires not the death of him that dieth; he doth not delight in tormenting his creatures; he is excellent in judgement, and in plenty of justice he will not afflict, Iob 37.23. He doth not willingly afflict, nor grieve the children of men, Lam. 3.33. but if God should hate men with an eternall and unchangeable hatred before they had done evill, where then were his unwillingnesse to afflict, his slownesse to wrath, his good­nesse to all, and the like?

Then hee proceeds in the 14. verse to make an objection; What shall we say then, or what doe we say then, that there is un­righteousnesse with God? God forbid saith Paul; for wee in thus expounding and in­terpreting the Scriptures say no more then [Page 101]God himselfe saith to Moses Exod. 33.19. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have com­passion: The Israelites had made them a molten Calfe, and worshipped it, and sacri­ficed thereunto, and said, These be thy gods, O Israel, that brought thee out of the land of Egypt, chap. 32.4.8. wherefore the Lord was angry with them, and willed Moses to let him alone that hee might consume them, and he promised to make of Moses a great Nation: but Moses still entreats for the Israelites, and in the 32 verse he is so earnest for them, that he desires God to blot him out of the book which he had written, if so that he would forgive their sinnes: but the answere of God is, Whosoever hath sinned against me him will I blot out of my booke. chap. 33.13. Moses desires that God would consider that this Nation was his people; in the 19 verse God tells Moses that he would proclaime his name before him, which name was I will be gracious to whom I will be gracious; so that this is Gods name; his power to shew mercy to such as seeke him in his owne way, and to punish the stiff-necked and rebellious, even of the Iewes as well as others. But if the meaning of Paul [Page 102]were to declare, by Gods loving Jacob and hating Esau, that God had elected some men to eternall life, and reprobated others to eternall death, without relation either to good or evill in them, and that this obje­ction ariseth from thence, Is there unrighte­ousnesse with God? then I would faine know what satisfaction Paul gives in his answer, God forbid; for he saith, I will have mercy on whom I will have mercy, &c. The objection is, whether God be not unrighteous in so doing? The answer is, No; for he saith he will so doe. It was as well proved before, in shewing that God did it, as it was after, in shew­ing that he said he would doe it.

In the 16. verse, hee sums up what he had spoken, in this conclusion, so then it is not of him that willeth nor of him that runneth, but of God that sheweth mercy; (that is) though Mo­ses did, and I doe desire your salvation, and though you desire and seeke salvation in your owne way, yet that will not effect it, for for it is not of him that willeth, and though you labour never so much to establish your owne righteousnesse that will not doe, for it is not of him that runneth, but it is of him that is mercifull, even of God; and therefore you [Page 103]must seeke after the righteousnesse of God which is by faith: then Paul proceeds fur­ther to manifest and demonstrate the truth of what he had spoken, for the Scripture saith unto Pharoah, even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might bee declared throughout all the earth, Verse 17. In these words wee may consider, first, the end propounded; Gods shewing of his power, and the decla­ring of his Name throughout all the Earth; then, the way and meanes by which hee brought this to passe, hee raised up Pharoah, God would manifest his power and name to all the world, that there was none like unto him in all the earth, so great and so mighty a God, that hee would destroy all such as did despise and harden their hearts against him, though hee might beare long with them, therefore God raised up Pharoah a wicked man, one that he knew would har­den his heart against him, Exod. 3.19 and brings plague after plague upon him, and then at last when no meanes would prevaile with him, he cuts him off, and this hee did that all men should take notice of his power and feare his great name, and not despise [Page 104]and harden their hearts against his word, least he destroy them in like manner, Exod. 15.26. and seeing God would have this thing taken notice of throughout all the Earth; Paul concludes that hee would have the Jewes take notice of it aswell as others, that if they hardened their hearts against him, they al­so should be destroyed, though they were the naturall seed of Abraham; but if God did necessitate Pharaoh by an inevitable power or providence to doe what hee did, then hee would declare himselfe to all the world by such a name as this, that hee was a God that did harden the hearts of mente doe evill, and then punish them for so doing, but this is ve­ry unsuitable to what God professeth of himselfe.

Then in the 18. verse, Paul drawes this conclusion, therefore hath hee mercy on whom he will have mercy, and whom hee will hee hardeneth; (that is) therefore it is manifest by what hath been said that those that feare him and seeke him in his owne way as he should be sought, shall find mercy: but those that follow their own wayes, and resist him, shall be hardened and perish, bee they Jewes or Gentiles. (As concerning [Page 105]the manner of Gods hardening I shall declare that in another place.)

Then he makes another Objection, vers. 19. Thou wilt then, or therefore say unto me, why doth he yet find fault, for who hath resistea his will? (that is) let it be granted, that God hath mercy on whom he will have mercy, and that whom hee will he hardeneth, why doth he yet complain of us, for he hath made his Co­venant with us, and his promises belong to us, we being Abrahams seed, and he hath gi­ven us Carcumcision, and other Ordinances to be observed by us, and therefore in resting herein for life, we doe not resist his will, this Paul answers in the 20, 21. verses, &c. Nay, but O man who art thou that repliest against God? as if Paul should have said, doest thou de­mand of me, who it is that doth resist the will of God, doe but consider who thou art that doest make the question, and thou hast answered thy selfe; thou that doest labour to establish thine owne righteousnesse and dost rest in the Law, when the law it self condemnes thee, thou dost resist the will of God, for doth or shall the formed say to the forming, why hast thou made me thus? hath not the Potter power over the Clay, [Page 106]of the same lump to make one Vessell to honour and another to dishonour, yet you will not allow me to doe with you as the Potter with the Clay, to destroy such of you as goe about to establish your owne righteousnesse, and oppose the righteous­nesse that I have ordained, and therein you strive with, and resist your Maker, though it be a sinfull and a woefull thing for you so to do, Isa. 45.9. and this is plainely illu­strated in Ier. 18.1. &c. to the eleventh vers. unto which place the Apostle hath re­ference, The word which came to Ieremy from the Lord, saying, arise and goe down to the Potters house, and there I will cause thee to hear my words: then I went down to the Potters House, and behold hee wrought a worke on the Wheeles, and the Vessell that he made of clay was marred in the hands of the Potter, so he made it again another Vessell as seemed good to the Pot­ter to make it: Then the word of the Lord came unto me, saying, O House of Israel cannot I doe with you as this Potter, saith the Lord? behold, as the clay is in the Pot­ters hand, so are yee in mine hand O House of Israel: at what instant I shall speak con­cerning [Page 107]a Nation, and concerning a King­dome, to pluck up, and to pull downe, and to destroy it, if that Nation against whom I have pronounced, turne from their evill, I will repent of the evill I thought to doe unto them; and at what instant I shall speak concerning a Nation and concerning a Kingdome to build and to plant it, if it do evill in my sight, that it obey not my voice, then will I repent of the good wherewith I said I would benefit it.

In which words we may see that God pleads for no other Power or Prerogative over the House of Israel, then the Potter doth exercise over the clay; That vvhen a Vessell is marred in his hand, he makes it again another Vessell, as seems good unto him: So vvhen God speaks concerning a Nation, or concerning a Kingdom, to build and to plant it, if it doe evill in his sight, he may repent him of the good vvherewith he said he would benefit them: So that if the House of Israel seek not after his righteous­nesse, but labour to establish their owne, then he may destroy them notwithstanding all the promises he hath made unto them, For he is not so bound by any promise that [Page 108]he hath made, but he is at liberty to punish those that rebell and doe vvickedly, as on the contrary his threatning to inflict judge­ments on a people, hinders him not from shewing mercie to the penitent, as yet forty daies and Nineveh shall be destroyed, where though no condition be exprest, yet this condition vvas implyed it they doe not re­pent: and vvhosoever pleads against this up­on vvhat pretence soever, pleads against the vvill and counsell of God, for vvhat if God vvilling (saith the Apostle) to shew his vvrath and make his power known, in­dured with much long suffering the Ves­sels of wrath fitted or made up to destruct­ion, and that he might make knowne the riches of his glory on the Vessells of mercy which he had afore prepared unto glory, even us whom he hath called, not of the Jewes onely, but also of the Gentiles, vers. 22, 23, 24. That is, if God will manifest his power and wrath on such as do not believe, be they Jevves or Gentiles, vvho are fitted for destruction by their vvickednes, in abu­sing all the goodnes and patience of God towards them, and the riches of his mercy on such as believe, who art thou that thou [Page 109]shouldest resist the vvill of God.

But whereas it is conceived by some, that God doth make some men of purpose to damne and to destroy them and so hardens them that they may bee fitted for him to shew his wrath towards them, and all meer­ly of his will, without consideration of any evill in them; as this is very contrary to God and the gospel, as is elsewhere manifested so it cannot be the meaning of this place; for when the question is made to Paul, why doth, he yet complaine, for who hath resisted his will: if he mean such a will as this, that God doth make or raise up some men, whom meerely of his will hee hardens, and others whom meerly of his wil he softens; then Paul doth not answer to the question he himselfe pro­pounds, for his answer proves nothing but what is granted in the Objection, yea, it is the ground of the Objection, for the Ob­jection is, why doth God complaine, the ground of it is, seeing he doth whatever he will, hee har­dens and softens whom he pleaseth: Paul answers that God may doe with men what he will, as the potter with the clay; but though he may, & doth do what he will, yet the obje­ction remains still, why doth he then com­plaine [Page 110]of what is done: for as the pot doth not say to the potter, why hast thou made mee thus? so the potter doth not complaine of the pot which hee hath made according to his will, saying, why art thou thus made? for then the pottter must be angry with, and complain of himself that made it so: but the reason why God was angry with them was because they sought righteousnesse as it were by the workes of the Law, and not by faith, and that is given also as the reason why they did not attain to the Law of righ­teousnesse, as is evident in the 31, and 32. verses of this Chapter, but Israel which follow­ed after the Law of righteousnesse, hath not obtai­ned to the Law of righteousnes: wherefore (not because they were not elected) but because they sought it not by Faith, but as it were by the workes of the Law; for they stumbled at that stumbling stone, &c.

Novv let us take the advice of the Apo­stle Peter in his 2. Epistle, 3. Chapter, and 15 Verse, and account the long-suffering of God salvation, even as our beloved brother Paul also in all his Epistles (saith hee) hath Written unto you according to the Wisdome given unto him; and though some things in Pauls Epistles (as in par­ticularin this Chapt.) be difficult and hard [Page 111]to be understood, yet let us be carefull that we do not make the patience or forbearance of God destruction to any man, for bee is not willing that any should perish, but that all should come to repentance, as it is in the 9 verse of the forementioned Chapter.

Ioh. 12.39.40. therefore could they not believe, because Esaias said againe hee hath blinded their eyes, and hardened their hearts that they should not see with their eyes, nor understand with their heart and be converted and I should heale them; hence it is inferred that as God affords some men meanes sufficient to beget faith in them, so he blinds the eyes, and hardens the hearts of others that they cannot believe.

I Answer, first where it is said they could not believe, and that God blinded their eyes and hardened their hearts, that they should not believe, neither of these expressions im­plies any naturall inability or want of pow­er in them to believe; onely it declares that what God fore saw, and by his Prophet foretold, could not but bee fulfilled: For could, would, and should, are signes of one and the same moode; and where it is read that they should not, &c. it may be as truly [Page 112]and more properly be read, that they would not. And therefore wee may observe, that these very persons are exhorted to believe, in the 36 verse, and in the 37 verse, Christ complains that though he had done so ma­ny miracles before them yet they believed not on him; but if God had hardned their hearts that they could not believe, Christ vvould not have admired at their unbeliefe, and there were no emphasis in Christs doing so many miracles before them, for if their con­dition were such that though many mira­cles were done before them, they could not believe, then one miracle had bin as propor­tionable a meanes to worke faith in them as many; and where Christ did one miracle be­fore them, if hee had done a thousand, and withall so blinded their eyes, and hardned their hearts, that they could not believe, their unbe­liefe had bin no more strange, nor no more to bee complained of, then if hee had done nothing. And for the meaning of the place I conceive it to be none other then this that God fore-seeing and by his Prophet fore­telling the unbeliefe and blindnesse of the Jews notwithstanding all the meanes which God had afforded them, it could not be but [Page 113]the Scripture and word of God must bee fulfilled, as was formerly exprest, and in that sence they could not believe, as Judas could not, but betray his master, and as the souldi­ers could not but part the garments of Christ, cast lots for his Vesture, and pierce his hands and his feet, and the like.

Obj. But it is said they could not believe because God had blinded their eyes, &c.

Answ. God doth not possitively blind the eyes, nor harden the hearts of any: God doth not incline nor dispose any mans heart to hardnesse, as Iames speaks in the like case, let no man say when hee is tempted to evill, that he is tempted of God, James 1.13. so let no man say when he is hardned in evill, that hee is hardened of God, for God in so doing should bee contrary to himselfe; and it is proper to the Devill to blind the eyes, and harden the hearts of men against the truth, as the Apo­stle speaketh, 2 Cor. 4.4. that by manifesting the truth they so commended themselves to every mans conscience in the sight of God, that if their gospel were hid, it was hid to those that perish, in whom the God of this World hath blinded the eyes of them that believe not; lest the light of the glo­rious gospel of Jesus Christ, who is the Image of [Page 114]God should shine unto them; so it is God that by his ministers discovers the truth, and the Devil which hides it from the sons of men. But if it should be granted that God did blind their eyes, and harden their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted; yet this would prove an ability in them to see and understand before God had blinded them; for he could not be said to blind their eyes that they should not see, if they were so blind before that they could not see. But the meaning of this place will appeare plainly, if wee consider Matth. 13.15. where the same Prophesie is related and said by Christ to bee fullfilled, in that the Jews themselves had clozed their eyes, lest at any time they should see with their eyes, and understand with their hearts, &c. and Paul repeating the same Prophesie, makes the same appli­cation of it, that his master did before him, that they did verifie the saying of the Pro­phet, in that they had clozed their eyes, lest they should see with their eyes, &c. Acts 28.27. so then if it be granted, that where it is said in Joh. 12.40. that he hath blinded their eyes, &c. that by he, God is to be understood, yet it must be in such a sense as they may still bee [Page 115]said to cloze and blind their owne eyes; as Matthew records the words of Christ, and it must bee in such a sense as is suitable to God and the gospel: The question then is, how God is said to blind their eyes, and har­den their hearts, and how they are said, to blind their owne eyes? which I conceive to bee in this sense; God blinds their eyes and hardens their hearts accidentally; the gos­pell which was intended of God for life, be­comes a stumbling to them, their table a snare, and that which should have been for their good, a trap, so that they fall and are broken, and perish. But they harden their owne hearts possitively, directly, willingly, and wilfully; so that this makes nothing to prove mens inability to believe the gospel when it is declared to them, but only shewes that the gospel which naturally leads men to repentance, to thankfulnesse, and fruit­fulnesse to God, doth accidentally through mens wilfulnesse and stubbornnes produce a contrary effect; and so whereas if they did bring forth fruit answerable to the meanes, they should receive a blessing from God, they bringing forth thorns are rejected nigh unto cursing, whose end is to bee burned, Heb. 6, 7 8.

Againe, Marke 4.11, 12. and he said un­to them, unto you it is given to know the mysterie of the Kingdome of God, but unto them which are without, all these things are done in parables, that seeing they might see and not perceive, and hearing they might heare, and not understand, lest at any time they should be converted and their sinnes bee for given them; in which words thus rendred two things are implyed: First; that the end of Christ in speaking to them in Parables, was to prevent or hinder them from being converted and so from having their sinnes forgiven: Now what can be more contra­ry to God then this, in all his protestations and professions, or to the gospel of his grace to the Sonnes of Men. The second thing implyed is, that if Christ had spoken the things of God plainly, and not in Para­bles; it was possible (if not probable) that they had seene, understood, been converted, and so have had their sinnes forgiven them; now this would prove an ability in men to see, understand, and bee converted; when the things of God are declared plainely to them, which doctrine those that urge this Scripture (to prove that God speaks to some men that they may not bee converted) will [Page 117]by no meanes allow; though indeed it be a foolish thing to conceive that God did speak to those men in parables, lest they should see and understand, which were so blind that they could not see nor understand, though hee had spoken never so plainly; but the words may be thus read or rendred, to them which are without, all these things are done in pa­rables, that seeing may see and cannot per­ceive, and hearing may heare and cannot (that is, will not) understand; lest at any time they should bee converted, and their sinnes should bee forgiven them: and this manner of speaking is often times used a­mongst us; for instance, when a Master cals upon his Servant, and his Servant neglects to answer him, or come to him, the Master expresseth himselfe by way of reproofe in this manner; Cannot you heare? cannot you answer? cannot you come when you are called? implying that hee is able, and ought to come, and therefore is worthy of reproofe in that hee demeanes himselfe like one that is unable, that cannot come: so we say of him that neglects some opportunity of doing himselfe good, if hee cannot make use of an opportunity when he hath it, it is [Page 118]no matter though he misse what he desires:

Now when we say if he cannot, our mea­ning is, if he may or can, and do not, or will not; so these words [that seeing, may see, and cannot perceive, and hearing may hear and cannot understand, least at any time they should be converted and their sins should be forgiven them,] are spoken by way of reproof of the Jewes, and are gi­ven as the reason of Christs speaking to them in Parrables, and not as his end in so speak­ing. For the things by vvhich they might have been converted and their sins forgiven them, were spoken to them plainly: but see­ing they might see and did not, and might hear and did not: therefore Christ vvould not discover those further miseries of the Kingdome vvhich were proper and peculi­ar to them which had already believed in him. And that this is the meaning of the place, appeares more plainly, if you consider Mat. 13.11, 12.13. where the same Histo­ry being recorded, the reason is given by Christ to his Apostles, why he thus spake to the unbelieving Jewes in Parrables, be­cause they had not improved the light al­ready discovered to them, [for whosoever [Page 119]hath to him shall be given, and he shall have more abundance, but vvhosoever hath not, from him shall be taken away even that hee hath vers. 12. And againe vers. 13. (not be­cause seeing they might not see, but) because seeing they did not see nor understand, (that is) they closed their eyes and would not see, as it is expressed vers. 15. so that this doth not prove any inability in men to believe the gospel vvhen it vvas preached to them, but rather the contrary, seeing they vvere bla­med for not believing, and counted unwor­thy to partake of further light, who vvere so perverse and obstinate against the light they had.

Againe, 1 Sam. 2.25. the latter part of the verse, notwithstanding they harkened not to the voice of their Father, because (or for) the Lord vvould or was willing to slay them: Here it is conceived that Gods desire of their destruction vvas the cause of their not harkening unto the voice of their Father, but this is contrary to what God professeth, Ezek. 33.11. and the 18.32. that he hath no pleasure in the death of the vvicked, in the death of him that dyeth but that he turne from his sinnes and live: now [Page 120]if the repentance of a sinner be more plea­sing to God, and more vvilled and desired of him then his death, then Gods desire or will to slay a sinner, cannot be the cause of his not repenting: but this word for or be­cause is spoken only by way of demonstrati­on of the truth of what preceeds, like un­to that which is spoken of Mary in the gos­pell, that much was forgiven her for shee loved much, Luk. 7.47. Not that her love was the cause or reason that her sins were pardoned, but her love did demonstrate that she apprehended the pardon of many sins, for to whom little is forgiven, the same loveth little; so in this place, they harkened not to the voice of their Father, because, or for the Lord would or was wil­ling to slay them, (this is) the desire, wil­lingnes and resolution of God to destroy them, vers. 34. notwithstanding their Fa­ther had reproved and councelled them, doth evidently demonstrate that they did not hearken unto their fathers voice, for if they had harkened and turned from their wickednes; they should have lived, they should not have been destroyed according to Ezekiel 33.12, 13, 14, 15, 16. verses.

Againe, it is objected from certaine pla­ces in Exodus, viz. I will harden Pharaoh, chap. 7.3. But Pharaoh shall not hearken un­to you, vers. 4. And the Lord hardned the heart of Pharaoh that he hearkened not un­to them, chap. 9.12. From those and the like places men do conclude that God doth positively harden the hearts of some, so that they cannot believe and obey the truth, for (say they) God was so farre from enabling Pharaoh to do what he required of him, that (on the contrary) he hardned his heart that he might not do it.

For answer whereunto, consider (that as God tempts no man to sin, so much lesse doth he harden any man in sin. Againe, where it is said, I will harden Pharaohs heart chap. 7.3. But Pharaoh shall not hearken un­to you, vers. 4. It may as truly and more properly be read, And I shall hearden Pha­rachs heart. But he will not hearken unto you, for shall and will (in this place) are on­ly signes of the Future Tence, serving to expresse somwhat to come. For God did not exercise any coercive power upon Pha­raoh, that kept him from hearkening to his word, or from letting the people goe; but [Page 122]only did declare what effect the meanes which God intended to use with Pharaoh would take upon him, even to harden his heart, though the means used did properly and naturally tend to soften it; and so God might be said to harden Pharaohs heart, be­cause he did that for (or before) him, where­by he knew Pharaoh would take occasion to harden his owne heart, as appeares in this, that when God sent Moses to Pharaoh to re­quire him to let the people goe, God tells Moses that he was sure that Pharaoh would not let them goe, but by a mighty hand, God knew that instead of obeying his com­mand he would be hardened by it, and yet bids Moses to goe and doe the Message.

Object. How can this agree with that love and goodnesse in God which hath bin pleaded for: for if God doe that which he knowes will indirectly or by accident make us worse and harden us, he might with as much love and goodnes directly doe it.

Answ. The case is farre different, for if God had positively or directly hardened Pharaohs heart, then so farre Pharaoh had been without fault, because God did it, and he could not help it, and for God to have [Page 123]hardened him in this sence, and then to pu­nish him for his hardnes, was inconsistent with the justice and goodnes of God.

But if God do that which is just and good (which properly and naturally leads men to do the like) is his goodnesse ever the lesse, or should he forbeare to doe good, because he sees that men will abuse his goodnesse, then God must not act like God, when men will not act like men, but must goe out of his way, and doe things unlike himself, or cease to do what is suteable and agreeable to his excellent nature, to comply with their wickednesse and stubbornesse and so instead of converting evill men, and making them like himself, he himself would become like to them.

But let us a little further consider what is here done to Pharaoh; Pharaoh doth op­presse, afflict and grieve the people of God, and their cry and their groaning (by reason of their bondage) came up unto God, and God had a respect unto them, and resolves to deliver them out of the hand of the Egyptians, and to bring them into a good and large Land, flowing with Milke and Honey, according to his Covenant and promise. [Page 124]Now God sends Moses to Pharaoh, to desire him to let the Hebrewes goe three dayes journey into the wildernesse to worship; yet God knew that he should har­den Pharaohs heart thereby, or that Pha­raoh would harden his heart thereupon, which is all one, should God have suffered his people to remaine in slavery and sorrow under their Task-masters and not have sent to tell Pharaoh of it, because he knew hee would not hearken, but be hardened.

Againe, when Moses had delivered his message to Pharaoh, and received that an­swere from him, Who is the Lord, that I should obey his voice, and let Israel goe? I know not the Lord, neither will I let Israel goe: should God now have lest Pharaoh, and not by his mi­racles have manifested himselfe to be the Lord, because he knew Pharaoh would be hardened, and not set his heart to consider it; or when the judgement did soften Pha­raohs heart, and he desires a removall of it, promising to let Israel goe, should God re­fuse to shew mercy to him on his repen­tance, knowing that he would be hardened upon the receipt of it; should God cease to bee, or doe good, because Pharaoh [Page 125]would abuse his goodnesse, and thereby take occasion or liberty to doe evill, then God could not manifest to the sonnes of men the riches of his goodnesse and mercy, his readinesse to pardon, &c. Moreover, if we take notice of the history we shall finde by divers passages that Pharaoh was free in what he did, and that God did not harden him in any evill (otherwise then hath been declared) nor hinder him from any good: For when Moses speakes to Pharaoh of de­stroying the Frogges from him and his houses, he declares this to be the end and reason thereof, That Pharaoh might know that there was none like to the Lord their God, chap. 8.10. yet in the 15 verse we finde a contrary effect, together with the ground and rise of it: the effect was, that Pharaoh hardened his heart, and harkened not unto them, as the Lord had said, or foretold; the rise and ground of it was, he saw there was respite, the judgement was over, and he in stead of turning the grace and goodnesse of God into thankfulnesse and obedience, turnes it into deceitfulnesse and stubborn­nesse.

Againe, when Moses promiseth Pharaoh [Page 126]to entreat the Lord that the swarmes of flyes might depart from him, his servants, and from his people: He charges Pharaoh that he should not deale deceitfully any more, in not letting the people goe to sa­crifice unto the Lord, vers. 29. but if Pha­raoh had beene so hardened by the Lord, that hee could not hearken and let the peo­ple goe, he had not dealt deceitfully, but on the contrary, the deceit had been in God (according to this doctrine) in command­ing Pharaoh upon a great penalty to let the people goe, and yet to harden his heart that he could not let them goe: but we may find vers. 32. that Pharaoh hardened his heart at that time also, neither would he let the people goe.

Againe, when the thundring and haile ceased, Pharaoh sinned yet more, and har­dened his heart, and would not let the peo­ple goe: Why? he saw the judgement was past, and in stead of being thankfull there­upon he is more stubborne, chap. 9. 34, 35. and yet chap. 10.1. God is said to have har­dened Pharaohs heart in that particular; whereby it is further evident that God is said to harden him, in that sense onely [Page 127]which is already manifested. God is said to raise up Pharaoh of purpose to shew his power in him, and that his name might be declared throughout all the earth chap. 9. 16. and to harden him, that he might shew his signes before him, chap. 10. 1. therefore seeing God declares his end in hardening Pharaoh, he ownes the act.

Aus. Let us a little consider the places for the first, chap 9.16. if we read what goes before, and what followes, we may see that God did not raise up Pharaoh to shew his power, or to declare his name in his destru­ction, as Pharaoh was a man, but as he was a wicked proud, stubborn, stiffe-necked, and rebellious man: for vers. the 14. he saith, For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people, to what end, to harden him? no, but that he might know that there was none like God in all the earth. And in the 17. verse, he saith, As yet exaltest thou thy selfe against my people, and wilt not let them goe: but if God had hardned him in that sence, which some men conceive; it could not then be said to Pharaoh, that he exalted himselfe against God, but that God had [Page 128]exalted Pharaoh against himselfe. But the meaning of it I conceive to be this. God foreseeing that Pharaoh would be a stub­borne and rebellious man, one that would exalt himselfe against him, after many mi­racles and judgements, and much means to humble him, raised him up of purpose the being a man for the purpose) to shew his power, and declare his name in his destru­ction, that others might take notice there­of, and not rebell against God as Pharaoh did, lest they were plagued and punished as hee was. And accordingly the Priests and Diviners of the Philistims, Sam. 6.6. when the judgement of God was upon the people for retaining the Arke, exhorted them to send it away in these words; Why doe you harden your hearts, as the Egiptians, and Pharaoh hardened their hearts, when he had wrought wonderfully amongst them; did they not let the people goe, and they departed? whereby we perceive that they better understood the meaning of God in his dealing with Pha­raoh, and made better use of it to the peo­ple then most in our dayes doe: whereas if Pharaohs hardnesse had been wrought in him by God, his destruction for the hard­nesse [Page 129]of his heart had beene very unfit for God, thereby to manifest his power and name to all the world; unlesse hee would have them to take knowledge of him to bee a God that made men finne, and then pu­nished them for it: for that Chapter 10.1. it agrees with the former place, and as I conceive is thus to bee understood: God willing to declare to Phoraoh and to all the World (by his signes and miracles) that hee was a great and mighty God, and that there was no resisting of him; and that he would punish such as did abuse his grace, and turn it into wantonnesse, and stubbornnesse; did take occasion upon his fore-knowledge of Pharaohs wickednesse and deceitfullnesse to manifest the same in him: for in the 9 chap. 27, 28. verses, wee find Pharaohs repentance for refusing to let the people goe; and hee said unto them, I have sinned this time, the Lord is righteous, and I and my people are wicked; intreat the Lord, (for it is enough) that there bee no more mighty Thunderings and Haile; and I will let the people goe, and yee shall stay nolonger: Now this repentance of Pharaohs, was cor­diall (though afterwards he dealt deceitful­ly and hardened his heart) and God who is [Page 130]rich in mercy, ready to pardon and forgive upon repentance and submission, did cause the Thundering and Haile to cease; now God may be said from one consideration, to remove the Judgment from Pharooh and his people to save them, and yet from another consideration he may be said to remove the same judgement, to the end he may destroy them; for when God speakes of intending the good and salvation of such men as pe­rish in the meanes and mercies he bestowes on them, hee declares that end which the means doth properly and naturally lead un­to; but when hee speakes of intending the punishment, evill, or ruine of men, in the meanes and mercies hee bestowes on them, then hee speakes in reference to their neg­lecting, refusing, or abusing thereof.

Now this latter is not his proper and im­mediate end, considering what the person is when he bestowes these mercies and means on him: but it is his end in reference to what the person will bee, or doe, upon the receite of the mercies and meanes, being grounded upon his foreknowledge of their wickednesse and perversnesse, and somwhat in the like sence Christ speaks when he saith [Page 131] he came not to bring peace but the sword; and so Simeon saith of Christ that hee was set for the fall of many in Israel.

But I shall now speake somewhat of those Scriptures which are urged to prove, that God in the publication of the gospel, with­held that meanes from some men, without which they could not believe: and first I shall begin with that which is written Joh. 6.37. all the Father giveth me shall come to mee, &c. hence it is inferred, that God looking upon the lumpe of lost men chose out some of them, and gave them to Christ, leaving the rest meerely of his will, without consi­deration of their imbracing or rejecting the gospel; and those thus given he by a speciall and allmighty power causeth to come, which power being not exercised toward the rest of the Sonnes of men, they cannot come to Christ.

First, consider that this word shall in this place, doth not signifie any power or compulsion exercised by God, to cause these men to come to him, but is meerely a signe of the Future Tense, and may as well bee read, will come to me.

Secondly, I deny that God doth put any [Page 132]such difference between the sons of men in unbeliefe, (but of this in another place.)

Thirdly, the scope of the place carries it another way, for in the 26 verse Christ re­proves those persons, for that their end in seeking of him was low, base and sinister. In the 27 vers. he exhorts them first negative­ly, not to labour for the meat which perish­eth; then affirmatively, but for that meate which endureth to everlasting life, which saith he, the Sonne of man shall give unto you, you unbelievers which seeke me for the loaves, vers. 26. which did see, and yet did not believe, vers. 36 which did murmure at Christ, vers. 41. unto you will I give that meat which doth endure to eternall life, for to that end am I sent and sealed of the Fa­ther: and this meat or bread was his Flesh, which hee was to give for the life of the World, vers. 51. In the 28 verse. the Jewes demand of him what they should do to work the workes of God, that so they might bee partakers of that meat, which he was sealed of the Father to give unto them? Christ tels them that they were to believe on him whom God had sent, vers 29 they pretend a willingnesse to believe, if they saw any [Page 133]ground or foundation for their faith; and therefore they say unto him vers. 30. what sign shewest thou, that we may see & believe what dost thouwork? Moses manifested him­self to bee of God, for hee gave our Fathers bread from Heaven, vers. 31. but what dost thou? Christ tells them in the 32. 33. vers. that Mosis did not give them that bread from heaven, but saith he, my Father doth give you the true bread from heaven, for the bread of God is he which commeth down from heaven, and giveth lise unto the world. The Jews then desire to have that bread given them evermore, vers. 34. Christ tells them that he was the bread of life, and if they did come to him they should never hunger; and if they did beleeve on him they should never thirst: but saith Christ, whereas yee pretend that if yee did see, yee would believe, you also have seen and be­lieved not, vers. 35, 36. Then Christ proceeds further, vers. 37. and tels them that all that the Father giveth him, (that is, to give eter­nall life unto which the Jewes desired, ver. 34.) will come to him, and him that com­meth hee will in no 'wise cast out: for hee came not down from heaven to do his own will, but his Fathers; and this is his Fathers [Page 134]will, that of all that hee had given him, hee should lose nothing, but should raise it up a­gaine at the last day, and that every one that see'ch the Son, and believeth on him, should have everlasting life, vers. 40. but seeing ye have seene and believe not, the bread of life which you desire, belongs not to you; you are not of those which the Father hath gi­ven, or commended to me to that end: I have no commission from the Father, to bestow life upon you but only to such as come unto me, as believe on mee: and this I conceive to be the meaning of this place, all that the Father giveth me, will come to me.

Here is one Objection needfull to be an­swered, to take off a seeming contradiction which some may apprehend from what hath bin said (viz.) that in opening of the 27 vers. I say that Christ was appointed of the Father, to give eternall life to those which believe not; and in opening the 37 vers. I say, Christ was appointed of the Fa­ther to give life only to those which should believe.

To which I Answer, that God gives all men eternall life in Christ, 1 Joh. 5.12. or he gives Christ a sufficient meanes to bring [Page 135]all men to life; Christ by his death hath purchased life for every man & he declares this in the gospel to the Sonnes of men, now those that will not believe it, receive it nor live to it, in the day of grace and mercy, (which is all that God requires) ut is not his will that they should partake of it, at the last day, the day of Judgement.

Againe, Joh. 6.43, 44. murmure not among your selves, for no man can come to mee, except the Father which hath sent me, draw him: whence it is inferred, that the reason why those murmuring Jewes did not come to Christ, was, because they could not, that meanes be­ing wanting which caused others to come; For the opening of this Scripture, consider that this word draw, hath an equivocall ac­ceptation, some times we are said to draw, when wee use meanes to remove a thing though it be not moved by the means; some times we are said not to have drawen, not­withstanding the meanes, vvhen the means so used doth not take effect; as thus; we say I have drawne such a man, but hee will not come, and yet of the same person, wee say vve cannot draw him; in like manner wee say, I have perswaded such a man, and yet [Page 136]vve say of the same man (when our perswa­sions take not effect) that I cannot perswade him, so that he is perswaded, and yet he is not perswaded, hee is drawne, and yet hee is not drawne; therefore wee must consider hovv the drawing of the Father is to bee un­derstood in this place, whether thus, none can come to me, except the Father use meanes to draw him; or thus, none can come to mee, except the means used by the father prevaile with him. Now both these are true, but the first is not to be understood in this place; for the Argument of the place, is, that those that are so drawn by the Father, as the place intends, doe all come. Novv all that the Father doth use meanes to dravv, doe not come, for some dravv backe, Heb. 10.39. some resist and oppose, Act. 18.6. Act. 7.51. and God having raised up Christ, sent him to blesse the Iows in turning every one of them from their I­niquities, though few were turned, Act. 3.26. and God leaves the very Heathen without excuse in respect of meanes, Rom. 1.20. Act. 14.17. therefore it must bee understood in this place, according to the latter acceptati­on, none can come to mee, except the meanes used by the Father prevaile with them: and this ap­peares [Page 137]more plainely, if you consider the 45 verse. Every man therefore that hath heard and learned of the Father, commeth unto me; plain­ly shewing, that no man is drawn according to the intent of the spirit of God, in this place; but such a one as hath heard and learned of the Father, and that every one so drawn doth come.

For God the Father declares, that there is peace, reconciliation, remission of sinnes, and eternall life in his Son for all men, and thereupon invites and perswades them to come to the son to believe, to heare, to obey, to follow the Sonne in whom this fullnesse is, that so they may be partakers of it; and if they do not believe in him, they shall die in their sinnes. Now if men believe GOD, that there is such safety and security, such fullnesse of blessednesse in his Sonne then doe they immediately cloze with him, fol­low and observe him in all things; and this I conceive to bee the meaning of this place, none can come to me, except the Father which hath sent me, draw him; as if Christ had said, mur­mure not concerning my Father and mother, for except the word, testimony, and witnesse of God prevaile with you, you will not, you cannot come un­to me?

Againe, Ioh. 6.68. and he said, therefore say I unto you, no man can come unto me, except it be given him of the Father: This verse hath re­ference to what Christ spake in the 44 vers. (no man can come to me, except the Father which hath sent me draw him) and is but a repeating of the same thing in other words, so that the former interpretation serves for this place also, no man can come to me, except it were given him (that is) unlesse the means used by the Father to that end prevaile with him, unlesse it take effect in him; and the reason why Christ spake these words was to shew that he was not ignorant of the hypocrifie of those who professing them­selves his Disciples did not (he doth not say could not) believe, neither was he ignorant who would betray him, neither how they would neglect & frustrate the means which God afforded them: now a thing may be said to bee given, in respect of the giver, and yet not in respect of the receiver, (to wit) the thing given, not received by him to whom it is given, and so not given in respect of the end, for the end of giving it to possesse another of something which he hath not; which end not being obtained, the thing is [Page 139]said not to be done not to be given; as when we are demanded whether wee have given such a man such a thing, we answer (when the thing is refused) no he will not receive it, and so it is not given in the effect, though wee did as much (in respect of the act done by us) as if it had been received; and there are other Scriptures like this, which must receive the same Answer, Deut. 29.4. yet the Lord hath not given you a heart to perceive, and eyes to see unto this day, (that is) they had not a heart to perceive, eyes to see, and eares to heare, notwithstanding all the meanes which God used with them to that end: for Moses in the 2, 3.4, 5. & 6. verses, reasons thus with them, yee have seene all that the Lord did before your eyes in the Land of Egypt, to Pharaoh and to all his servants, and unto all his Land; the great temptations which thine eyes have seene, and signes, and those great miracles: having lead you forty yeeres in the Wildernes, your clothes waxed not old upon you, neither did your shooes waxe old upon your feet; he preserved you in strength and health, without the ordinary mea [...]es of bread, or wine, or strong drinke, and all this was done to the end that yee might know [Page 140]that he was the Lord your God, as is expres­sed in the latter end of the 6 verse. Now the speech of Moses to the unbelieving Jewes, is to this effect, God hath not bin wanting to you, to give or worke in you a heart whereby to know him to be the Lord your God, and so to love and feare him accor­dingly, yet all this great, rich, and abundant meanes, which God hath afforded you, hath not effected that end for which it was in­tended, and therefore are you worthy of blame, seeing a heart is not given you to perceive unto this day, ver. 4. butwheras it is said, the Lord hath not given you a heart to perceive, &c. if the defect in them should be considered in relation to God the giver, then first the Jewes were not to bee blamed for not having an heart, seeing it was not gi­ven them (unlesse they themselves could have procured it some other way) for God requires no more of men, then hee hath given.

Object. God gave them an heart in Adam, therefore he might blame them for not ha­ving a heart.

Answer. Then the blame would lie upon them in relation to (or by reason of) what [Page 141] God had given, but here they are blamed from this reason, that God had not given it, yet God hath not given you an heart, &c. Now no blame can be fastened on them, for not having a heart, from such a reason that God had not given it to them (there being no other way to obtaine it) though it had been given them in Adam. Againe, if this 4. vers. should bee taken as a declaration of what God had not done for them in respect of himself; as the former verses are of what hee had done, then it takes away all the life and vertue of the Argument of Moses in the place, for hee endeavours to set forth the goodnesse of God toward the Jewes, in the great meanes which he had afforded them, to cause them to know him to bee the Lord their God; but the 4. verse, according to this latter acceptation he makes all nothing, yea worse then nothing; for then Moses speakes after this manner, God hath done much for you, but hee hath not given you that without which all that hee hath done can doe you no good, without which all his mercies and meanes, will but aggravate and inercase your woe and misery: and this would be no apt argument to perswade the people to enter into further Covenant [Page 142]with the Lord, to which purpose hee calls upon them, vers. 12. seeing that whilst they were in Covenant with him, the great things which hee did before them, and the great mercies which hee bestowed on them, were but shadows without the substance, emptie shells, outward meanes without spirit and life to make it fruitfull in them or benefici­all to them; yea they were not only empty of good (if wee consider them in every re­spect) but the end of them was full of bitter­nesse and death. And besides if the words should bee so taken, then God could not bee said to doe all those things, for (and before) them that they might know him to bee the Lord their God, as it is verse 6. for God ne­ver propounds meanes insufficient to effect the end for which hee propounds it, there­fore it must needs be taken according to the first interpretation, and in the same sense must those words bee taken, 2 Tim. 2.25. In meeknes instructing those that oppose themselves, if God peradventure shall give them repentance, to the acknowledging of the truth (that is) if perad­venture the means which God useth may prevaile with them to repent, and to acknowledge the Truth.

Againe, Phil. 2.13. For it is God that wor­keth in you both to will and to do of his good plea­sure, whence it is inferred that it pleaseth God to worke in some men to will and to do, and not in others, and that men can­not will nor do more or lesse but according as God works in them: But this interpre­tation is not suteable to the scope of the place; for he exhorts them to worke out their salvation with feare and trembling. vers. the 24. urging this reason, it is God which, worketh in you both to will and to doe but according to this explication hee might rather have exhorted them to sit still, for it is God that doth all, it is he which worketh in you both to will and to doe, but the meaning of the place is this, worke out your salvation with feare and trembling, for it is God which (of his goodnes and mercie) worketh in you both to will and to doe, as if hee should have said, he is not wanting to you; he ena­bleth, worketh and disposeth you, and ther­fore be incouraged, and be very carefull that you are not wanting to your selves in work­ing out your owne salvation with fear and trem­bling, 1 Cor. 1.26. For yee see your calling Brethren, how that not many wise men after the [Page 144]flesh, not many mighty, not many Noble are cal­led, but God hath chosen the foolish things, &c.

For the better understanding of these words, let us a little consider the scope of the place, Paul declares that he was sont to preach the Gospel, vers. 17. that the gospel had a different acceptation among men, some did esteem it foolishnesse, and others the wisdome and power of God, vers. 18. and those that did esteem lightly of it, were such as had much of the wisdome and under­standing of this world the disputers of this world, wise men after the flesh, vers. 19, 20.26. And the reason was, because God in saving men by the Gospel, went in such a way that he did destroy, bring to nothing, and make foolish their wisdome, vers. 19, 20. For the gospel told them, ( that Jesus the Sonne of Joseph a Carpenter) was the Sonne of God that by his death he had purchased remission of sins, and being now alive, whosoever believes in him should not perish, but have everlasting life; and if they would be his Disciples, they must deny themselves, forsake all, and follow him, they must have the same mind in them towards others, that he had towards them, who though he was rich, yet for their sakes he be­came poor, that they through his poverty might be [Page 145]made rich, so should they be full of bowells of mer­cie, visiting the fatherlesse and Widdowes in their affliction, doing good to all, giving to every man that asketh, loving their enemies as themselves, returning good for evill, blessing for cursing, not re­sisting evill, but overcomming evill with good; not to lift up themselves above their Bre­thren, not to mind high things, but to con­descend to mean things, to men of Iow e­state, esteeming others better then them­selves, carrying themselves towards the meanest and poorest, both in word and deed as to their Brethren and fellow-Servants striving more to minister unto others then to be ministred unto, or served by others, not being solicitous what to eate or what to drinke, and wherewith to be clothed, but to cast all their care on God who careth for them, and knoweth they want these things; and having Food and Raiment therewith to be content to look upon all they have, and all that they are as Christs, who hath bought them, and to imploy all in his ser­vice, using all to his glory and honour, pro­moting whatsoever things are true, whatso­ever things are honest, whatsoever things are just, whatsoever things are pure, what­soever [Page 146]things are lovely, whatsoever things are of good report, though with the losse of all they have and are, counting all things but drosse and dung, that the love of Christ may be manifested, and the will of Christ performed & in doing these things though men did despise them) God would honour them, though men did hate them he would love them and though they did forsake and lose all here, they should find and enjoy all hereafter to all eternity, even a King­dome, a Crowne of life with unspeakable riches and glory; But their wisdome taught them to love the World, to live unto it, to walke by sence, imbracing things present, and despising things that could not be seen, felt nor tasted, judging all things according to outward appearance, esteeming it a vaine thing to lose or forsake the life present, the life in possession, for a life which doth not appeare, heaping up riches, and trusting in them, striving to partake of the pompe and greatnesse of this World, to be admired, served and worshipped of men, to Lord it over their Brethren, to look on them at a distance, to sort themselves with men like themselves, to love and feast their friends [Page 147]and rich neighbours, doing good to those that doe good to them, to crush their ene­mies, to meddle no more with truth or re­ligion then will stand with the pompe, greatnesse, and credit of this word; not to be singular, but to doe as the most, and those of most esteeme doe; to with-hold their hands from giving, lest they should want themselves; to preferre the lust of the flesh and pride of life, before doing good and shewing mercy: Now though the Gospel were the wisdome and power of God, yet the wise men, the rich men, and mighty men did esteeme it foolishnesse and mad­nesse: for (saith the Apostle) when God had manifested his wisdome evidently by the workes of Creation, which things did appeare to the wise men of the World, so that therein, they might plainly see the eternall power and Godhead; and yet by this they did not so know God, as to wor­ship him as God, neither were thankfull: then it pleased God to save men by preach­ing, and declaring things which doe not ap­peare, which the World accounts foolish­nesse; and that this is so (saith the Apostle) you may see by the men that embrace the [Page 148]Gospel, for you see your calling (brethren) hovv that not many wise, not many migh­ty, not many noble, are called: now if God had chosen the rich, mighty, and wise things of the World, then many rich, migh­ty, and noble men would have imbraced the truth, such things being suitable to them: but on the contrary, God hath cho­sen the foolish things of the World, not the foolish men of the World (that comes by accident,) to confound the wise; and God hath chosen the weake things of the world to confound the things that are mighty; and base things of the World, and things that are despised, hath God chosen; and things that are not, to bring to nought things that are: and this is the reason that so few wise men after the flesh, so few mighty, so few noble, doe yeeld obedience to the Gospel: And this I conceive to bee the meaning of the place.

Againe, 1 Cor. 2.14. But the naturall man receiveth not the things of the Spirit of God, for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned. A naturall man, that is, one that hath recei­ved the spirit of this world, vers. 11, 12. and [Page 149]judgeth all things according thereunto; one that is altogether carnall, and walks ac­cording to men, according to the men of this world, chap. 3.3. imbracing things pre­sent, that are seene, felt, and tasted, such a one receiveth not the things of the spirit of God, for they are foolishnesse to him, that is, there is an enmity between the spirit of this world which dwells in him, and the spirit which is of God, they are contrary one to the other; what one esteemes wis­dome the other accounts folly; the spirit which is of God perswades us that the things wee see are vaine, and therefore that wee should not looke on them, not behold them, not labour for them, not desire to be richly possest of them, not to trust in them, but despise them, to forsake them, and to seeke those things which are above, the things not seene, vers. 9. which are freely given to us of God, vers. 12. and to part with all here, to be possest of those things hereafter. The Spirit which is of God tells us that to strive for riches, honour, and esteeme in this world, to set our affections on things here below, to blesse our selves, or to measure our happinesse according to [Page 150]our greatnesse in the things of this life, is vaine and foolish: the spirit of the world perswades us to cleave to the world to seek after the things thereof, perswading us that it is a vaine thing to neglect and forsake things present, which we see, to seeke and embrace things which doe not appeare; so that the naturall man cannot know (that is) cannot approve of the things of the Spi­rit of God, for they are to be judged and discerned onely by faith, by that spirit which he hath not received, which dwells not in him, which is contrary to him: not but that a naturall man may reject and cast off the spirit of this World, and so receive the things of the Spirit of God; for we are all naturall untill we receive the things of the Spirit of God; but he doth not receive them, he cannot know them, that is, whilst he is naturall, whilest he retaines, hearkens unto and followes the dictates and suggesti­ons of the spirit of this world. The intent of the Apostle in this place is only to shew how contrary, how incompatible the Spi­rit of God and the spirit of the World are, how they cannot lodge under one roofe, they are like God and Mammon, hee that [Page 151]loves the one must hate the other, he that cleaves to the one must despise the other, and this I con­ceive is all that is intended in this place.

Thus have I briefly declared what I conceive to be the meaning of these hard places of Scripture.