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 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 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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
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 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 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 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 be-believe 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 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 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 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 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 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 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 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 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 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
was propounded to them 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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
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 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 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 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 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 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 and his anger did teare perpetually and kept his wrath for ever And in Obadiah the whole chapter speakes of
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 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 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 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 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 hath to him shall be given and he shall have more abundance
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 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 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 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 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 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
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 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 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 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 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 Gospel for you see your calling brethren hovv that not
he hath left the most part of men being fallen in irrecoverable condition That God calls upon men to do that which they are unable to perform and yet damns them in hell fire for not performance That God calls invites and perswades men by his ministers to believe that they may have life and yet hath no life for them nor intention that they should live that the end of God in sending meanes and bestowing mercies on the most part of the Sonnes of men is onely to harden them to make them vessells of wrath to fit them for destruction These things I say caused mee to publish these few lines of the love of God to all for ' its impossible that men should ever bee established in the love of God whiles their minds and consciences are bewitched with such strange conceits of him The glad tydings of the Love and grace of God in Christ is plaine and easie to be apprehended by the meanest capacity and if it were delivered with plainnesse and simplicity it would manifest it self to every mans conscience with power and efficacy But the teachers of the people cause them to erre they lead them in darke and sad waies they possesse them with false and wicked Principles and thereby keepe them in bondage terrifying and comforting them according to the visions of their owne heart They have brought up another gospel I may say other gospels though indeed they be no gospels but onely dreames and delusions whereby they deceive the people leaving them in darknesse filling the World with disputes They instead of revealing the gospel have hid it from the eyes of men for no men are more resolvedly ignorant therof then those which would be thought the most knowne men They are more peremptory in their conclusions then seaven men that can render a reason for what they say yea they despise and trample on reason as low carnall and not to bee exercised in divine things they speake in a dialect that none can understand but such as are like unto them as some of them will affirme as though God would have mens affections run without or before their judgement to believe or doe that which they cannot give a reason of Those that deny the universall love of God are the men that thrust out the gospel and bring in the Law that throw downe Christ and set up themselves that ground their comfort more in their owne humiliation then in Christs more in what they doe then in what Christ hath done more in their owne grace then in the grace of God they bound and limit the love and death of Christ to some few persons onely and therefore they must find out somthing to distinguish them from others which may serve as a ground of their faith that Christ dyed for them and not for others Hence it is that they lay the ground and foundation of their peace and comfort in legall terrors preparations marks signes and qualifications In humiliations they have bend below others and therfore thinke they have ground to exalt themselves above others But whiles the ground and foundation of their comfort is in themselves it must needs be uncertaine and unstable as they themselves are when their spirits are composed and they find themselves well affected they conclude they have faith and are in the love and favour of God It is but a little and they are in another temper otherwise disposed and then they cast away all peace and comfort and will by no means entertain any thoughts of the love and grace of God to such sinfull wretches as they are What is this but to put their preparations qualifications and dispositions in the place of Christ and so to live and die as those appeare or are withdrawne hence it is that so many poore soules are distracted for want of the apprehension of the love and grace of God towards them in Christ that some of them are continually tosled up and downe one day lifted up to heaven and another day cast downe to hell in their owne apprehensions others continually cast of comfort all their daies being so terrifi'd with horror and amazement of spirit that they are unserviceable to God and man of which many destroy themselves and others hardly escape whereof we have wofull and continuall experience many sweet and excellent spirits have beene possessed with those dangerous doctrines which are destructive to the manifestation of the love of God unto them it is time for men now to awake out of sleep and to abandon these horrid opinions and not to suffer themselves to be deluded and led into such palpable and absurd errors the absurdity of them being so manifest that he that runs may read it a child may discover it for to limit the love and death of Christ to some few persons onely and to perswade men to peace from that doctrine is to build without a foundation to shew unto them broken Cisternes that will hold no water so that it is a marvell that all that feare God holding that opinion are not in the like distempers and distractions that others are seeing they are taught to deny that doctrine which is the ground of true peace and comfort the universall love and grace of God in Christ towards mankind I have demanded of some that deny the love of God in giving Christ for all how they know Christ dyed for them they Answer because God hath perswaded their hearts to believe which in effect is they believe because they believe but true faith clozeth immediately with God in his word God hath spoken and therefore I believe is the voice of Faith and not I beleeve and therefore God hath spoken wee must not make a groundlesse faith the ground of our faith for then wee shall multiply fancies instead of faith God is love this love is manifested to all the Sonnes of men in giving Christ that they all might live through him GOD would have all men to confide in and cast themselves upon this his love and goodnesse and it shall goe well with them The foundation is firme the bed is large if we ground our peace here our peace vvill bee firme and stable like Mount Sion which shall never bee moved like GOD himselfe But those that teach that Christ dyed onely for a few take away the true gospel and ground of faith and introduce a false gospel which affords men no ground to believe and hence it is that they have raised another error to maintaine the former that men by all the meanes which was afforded in common where the gospel was preached could not believe And indeed were their doctrine true that Christ dyed onely for some I should agree with them For it would of necessity follow that no man could believe seeing God in the dispensation of the gospel spake to all men in generall but to no man in particular or by name yet they say that they believe and that their faith is fixed on the word of GOD