A sermon discursing the true meaning of these vvords: The I. epistle of Timothy, the 2. chapt. vers. the 4. VVho will haue all men to be saued, and to come to the knowledge of the truth, &c. Preached by the reuerend Mr. Iohn Forbes, pastour to the company of marchant adventurers residing in Delph. Anno 1632
For our praiers are an effectual meanes to procure from God, that by his blessing vpon the GOvernours and their Gouernment, his church may liue a quiet, and a peaceable life, in all Godlinesse, and honestie.
For our Prayers Are an effectual means to procure from God, that by his blessing upon the GOvernours and their Government, his Church may live a quiet, and a peaceable life, in all Godliness, and honesty.
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as in Gods sight, and a thing acceptable in Gods sight, and that euen according as he is our Sauiour, vvhich is a matter, (as vvee haue shevved you) of singular moment to be considered of vs,
as in God's sighed, and a thing acceptable in God's sighed, and that even according as he is our Saviour, which is a matter, (as we have showed you) of singular moment to be considered of us,
for vvee are carefullie to looke to this, vvhat is acceptable in Gods sight, not simply as vve consider God in himselfe in his nature, povver, goodnes &c. but as vvee consider him in reference to our selues,
for we Are carefully to look to this, what is acceptable in God's sighed, not simply as we Consider God in himself in his nature, power, Goodness etc. but as we Consider him in Referente to our selves,
It follovveth novv, that vve speake of the third reason, (vvher vpon the exhortation of the Apostle, to this dutie is grounded) and by vvhich all to this last reason, is made good vnto vs, and clearely confirmed.
It Followeth now, that we speak of the third reason, (where upon the exhortation of the Apostle, to this duty is grounded) and by which all to this last reason, is made good unto us, and clearly confirmed.
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For he that is ignorant of Gods vvil, can make no acceptable prayer to God, seeing nothing can be acceptable to him that is not done according to his vvill:
For he that is ignorant of God's will, can make no acceptable prayer to God, seeing nothing can be acceptable to him that is not done according to his will:
VVee knovv, that the promise of Christ in the Gospel is this, that vvhat soeuer vvee shall aske the Father according to his vvil, it shall be granted vnto vs. Thus vve see God hath gratiouslie bound himselfe to heare vs,
We know, that the promise of christ in the Gospel is this, that what soever we shall ask the Father according to his will, it shall be granted unto us Thus we see God hath graciously bound himself to hear us,
This Argument of the Apostle is enlarged by three other grounds, all manifesting the truth of this point, to vvit, that God will haue all men to be saued, and opening the true meaning of the same.
This Argument of the Apostle is enlarged by three other grounds, all manifesting the truth of this point, to wit, that God will have all men to be saved, and opening the true meaning of the same.
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Al these grounds make this point good, that God vvill haue all men to be saued, and this vvill of God beeing laid dovvne for the ground vvhy vvee should pray for al men vve are carefully to examine the true meaning thereof.
All these grounds make this point good, that God will have all men to be saved, and this will of God being laid down for the ground why we should pray for all men we Are carefully to examine the true meaning thereof.
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This point is that, vvhich most disturbs the peace of Gods Church this day, for the greatest controuersie is concerning the true meaning of this place.
This point is that, which most disturbs the peace of God's Church this day, for the greatest controversy is Concerning the true meaning of this place.
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Therefore by consequence it must follovve, that if these vvordes, (God vvill haue all men to be saued,) be so to be vnderstood, that euery perticular man should be saued,
Therefore by consequence it must follow, that if these words, (God will have all men to be saved,) be so to be understood, that every particular man should be saved,
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then certainlie, Christ must haue dyed for euerie perticular man, asvvell for Cain, as for Abell: for Esau, as for Iacob: for Iudas, as for Peter, &c. And the Couenant of grace made by God in Christ, vvith mankinde, must include all,
then Certainly, christ must have died for every particular man, aswell for Cain, as for Abel: for Esau, as for Iacob: for Iudas, as for Peter, etc. And the Covenant of grace made by God in christ, with mankind, must include all,
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and euerie perticular man, but if so be that neither Gods Decree, nor Christs redemption, nor the Couenant of grace be made, vvith all, and euery one, nor for all,
and every particular man, but if so be that neither God's decree, nor Christ redemption, nor the Covenant of grace be made, with all, and every one, nor for all,
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and euery one, Then certainlie these vvords, (God vvill haue all men to be saued,) cannot be meant of euery perticular man, let vs come therefore to search by the light of Gods truth, the true meaning of Gods minde in these vvords.
and every one, Then Certainly these words, (God will have all men to be saved,) cannot be meant of every particular man, let us come Therefore to search by the Light of God's truth, the true meaning of God's mind in these words.
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yet it is needeles, in deciding this controversie, besides that it opens a gap to some absurdities, vvherof vve are not to speake at this time, It is an euasion for vvant if better light in Gods truth to manifest Gods minde.
yet it is needless, in deciding this controversy, beside that it Opens a gap to Some absurdities, whereof we Are not to speak At this time, It is an evasion for want if better Light in God's truth to manifest God's mind.
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The secōd meaning of these vvords, is vvhen the vvords (all men, about vvhich, all our question is) are interpreted of euery perticular man, vvithout exception secluding none.
The secōd meaning of these words, is when the words (all men, about which, all our question is) Are interpreted of every particular man, without exception secluding none.
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as is cleere in the 1. Epis. of Iohn 5. chap. 16. vers. So that the most commodious sense that wee can giue to these words, it cannot hold for euerie perticular man, vvithout some manifest exception.
as is clear in the 1. Ethics of John 5. chap. 16. vers. So that the most commodious sense that we can give to these words, it cannot hold for every particular man, without Some manifest exception.
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These be the foure interpretations of any momēt, that are applyed to these vvords, vvhere of this last as it might probably seeme to be the Apostles meaning,
These be the foure interpretations of any moment, that Are applied to these words, where of this last as it might probably seem to be the Apostles meaning,
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and hinderance to the embracing and receaveing of it, therefore not standing vpon it but leauing it to bee of vveight according as it shall affect the mind of the hearer.
and hindrance to the embracing and receaveing of it, Therefore not standing upon it but leaving it to be of weight according as it shall affect the mind of the hearer.
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and truth of Gods practise according to that which is reuealed in the scriptures, for that sense vvhich doth inferre these absurdities cannot possible bee Gods meaning in these vvordes,
and truth of God's practice according to that which is revealed in the Scriptures, for that sense which does infer these absurdities cannot possible be God's meaning in these words,
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Novv concerning the taking these vvords for Gods vvill touching the saluation of euery perticular man, doe necessarilie inferre the former absurdities,
Now Concerning the taking these words for God's will touching the salvation of every particular man, do necessarily infer the former absurdities,
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To make this manifest, vvee vvill come to the proofe of this vvherein that vvee may giue the greater satisfaction to all men, VVee vvill examine the truth of this vvill of God touching the saluation of men,
To make this manifest, we will come to the proof of this wherein that we may give the greater satisfaction to all men, We will examine the truth of this will of God touching the salvation of men,
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speach in the 2. Ephes. 12. vvhere he shevves vs, that al the Gentils before that time, were without Christ, and alliants from the common vvealth of Israell,
speech in the 2. Ephesians 12. where he shows us, that all the Gentiles before that time, were without christ, and alliants from the Common wealth of Israel,
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and strangers from the Covenant of promise, and vvere vvithout hope, and vvithout God in the vvorld, vvho novv in Christ are made neere by breaking dovvn the stop of the partition vval,
and Strangers from the Covenant of promise, and were without hope, and without God in the world, who now in christ Are made near by breaking down the stop of the partition wall,
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The same is plaine by the vvords of the Apostle in the 14. of the Act. the 16. vvhere hee sayth, that in the times past, God suffered all the Gentiles to vvalke in their owne vvayes.
The same is plain by the words of the Apostle in the 14. of the Act. the 16. where he say, that in the times past, God suffered all the Gentiles to walk in their own ways.
In vvhich vvords, vvee are carefullie to marke the particle, all, vvhen hee saith hee suffered all the Gentiles, vvhereby hee vvitnesseth playnlie, that there vvas not any one nation, of the Gentiles, that vvas not excluded from the Couenant before Christ, so that before Christs coming the question is cleare,
In which words, we Are carefully to mark the particle, all, when he Says he suffered all the Gentiles, whereby he Witnesseth plainly, that there was not any one Nation, of the Gentiles, that was not excluded from the Covenant before christ, so that before Christ coming the question is clear,
and manifest, for if all the nations of the Gentiles vvere excluded, & no nation except one onely of the Ievves included vvithin the Couenant of God, no man vvithout manifest blasphemie can say, that at that time Gods vvill was, that euery perticular mā should be saued,
and manifest, for if all the Nations of the Gentiles were excluded, & no Nation except one only of the Jewish included within the Covenant of God, no man without manifest blasphemy can say, that At that time God's will was, that every particular man should be saved,
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& this difference between, Ievv, and Gentile at that time, is iustified by Christs ovvn speach to the Cananitish vvoman, vvhere hee tried her faith, saying, that it vvas not good to take the Childrens bread,
& this difference between, Jew, and Gentile At that time, is justified by Christ own speech to the Canaanite woman, where he tried her faith, saying, that it was not good to take the Children's bred,
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to the Gal. vvhere hee saith, vve that are Iewes by nature, and not sinners of the Gentiles, &c. By vvhich tvvo places it is manifest, that the Gentiles in respect of the Ievves, vvere in Christs ovvne account,
to the Gal. where he Says, we that Are Iewes by nature, and not Sinners of the Gentiles, etc. By which tvvo places it is manifest, that the Gentiles in respect of the Jewish, were in Christ own account,
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placeth the mistery of Christ, in this, that the Gentiles should be fellovv-heires &c. A misterie indeede, vvhich the Apostles themselues after Christs ascention neuer dreamed of, till by speciall reuelation from Heauen, God did mak it manifest to Peter Act. the 11. vers. 18. vvho for his preaching the Gospell to the Gentils, vvas accused by the Ievves,
places the mystery of christ, in this, that the Gentiles should be fellovvheires etc. A mystery indeed, which the Apostles themselves After Christ Ascension never dreamed of, till by special Revelation from Heaven, God did make it manifest to Peter Act. the 11. vers. 18. who for his preaching the Gospel to the Gentiles, was accused by the Jewish,
and glorified God, saying, Euen (vvith vvonder) then hath God also to the Gentiles granted repentance vnto life which witnesses sufficientlie, that the levvs did not imag•ine, that the Gentiles had any part,
and glorified God, saying, Even (with wonder) then hath God also to the Gentiles granted Repentance unto life which Witnesses sufficiently, that the levvs did not imag•ine, that the Gentiles had any part,
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in the Epis. to the Ephes. chap. 1. vers. 9. 10. In these vvordes, making knowne to vs the mistery of his vvill, according to his good pleasure, vvhich he had purposed in himselfe, that in the dispensation of the fulnes of times he vvould gather together in one, all things in Christ.
in the Ethics to the Ephesians chap. 1. vers. 9. 10. In these words, making known to us the mystery of his will, according to his good pleasure, which he had purposed in himself, that in the Dispensation of the fullness of times he would gather together in one, all things in christ.
as the vvords doe beare, he purposed not, in himselfe, neither vvas it the good pleasure of his vvill to gather the Gentiles vnto the number of his Saints,
as the words do bear, he purposed not, in himself, neither was it the good pleasure of his will to gather the Gentiles unto the number of his Saints,
but till that time, the Lavv of Cōmandements, and ceremonies did stand vp, as a partition vvall to keepe out the Gentiles from the grace of saluation bestovved vpon the levves, the breaking downe of vvhich vvall by the death of Christ vvas declared by the renting of the vaile of the temple from the top to the bottome,
but till that time, the Law of commandments, and ceremonies did stand up, as a partition wall to keep out the Gentiles from the grace of salvation bestowed upon the lews, the breaking down of which wall by the death of christ was declared by the renting of the veil of the temple from the top to the bottom,
and points of the misteries of Godlinesse, reckoneth this for one, that Christ vvas preached vnto the Gentiles 1. tim. 3. 16. Thus vve trust, that it is sufficientlie cleare to all men, that those vvho maintaine, that it vvas Gods vvill from the beginning, that euery perticular man should be saued, doe directly speake against the purpose of God as it is reuealed by himself in his truth, seeing it vvas not his vvill, that any nation should bee saued,
and points of the Mysteres of Godliness, Reckoneth this for one, that christ was preached unto the Gentiles 1. time. 3. 16. Thus we trust, that it is sufficiently clear to all men, that those who maintain, that it was God's will from the beginning, that every particular man should be saved, do directly speak against the purpose of God as it is revealed by himself in his truth, seeing it was not his will, that any Nation should be saved,
Besides, to come more closelie to the point, and examine this vvil of God before Christs coming in the flesh, vvee will lay aside the rest, of the nations,
Beside, to come more closely to the point, and examine this will of God before Christ coming in the Flesh, we will lay aside the rest, of the Nations,
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& only speak of that nation, vvhich vvas chosen of God to saluation, namely, the Ievves, to see if this opiniō for euery perticular mans saluation, can stand vvith the troath of Gods vvill,
& only speak of that Nation, which was chosen of God to salvation, namely, the Jewish, to see if this opinion for every particular men salvation, can stand with the troath of God's will,
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and purpose amongst them, & to cleare this point, First, let vs consider the speech of God himselfe, by the Prophet Isaiah chap. 14. ver. 24. vvhere he saith:
and purpose among them, & to clear this point, First, let us Consider the speech of God himself, by the Prophet Isaiah chap. 14. ver. 24. where he Says:
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By this sentence it must necessarily follovve, that if this be the sence of these vvords, to vvit, that God wil haue euery man vvithout exceptiō to be saued, that either no man euer shall bee damned,
By this sentence it must necessarily follow, that if this be the sense of these words, to wit, that God will have every man without exception to be saved, that either no man ever shall be damned,
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or else God must be periured, (vvhich is blasphemie to thinke) the reason is manifest, seeing God hath svvorn, that as hee hath thought, it shall come to passe,
or Else God must be perjured, (which is blasphemy to think) the reason is manifest, seeing God hath sworn, that as he hath Thought, it shall come to pass,
and as hee hath purposed so it shall stand, euen as likevvise he sayeth, in the 46. of Isaiah vers. 10. My Councell shall stand, and I vvill doe vvhatsoeuer I vvill.
and as he hath purposed so it shall stand, even as likewise he Saith, in the 46. of Isaiah vers. 10. My Council shall stand, and I will do whatsoever I will.
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according to that which God speakes to Moses, Num. 14. chap. ver. 28. 29. &c. and 32. chap. ver. 10. 11. the true meaning vvhereof is expounded clearelie by the Apostle to the Hebre. chap. 3. and 4. vvhere hee plainlie affirmeth, that they to vvhom the Gospel vvas first preached amongst them entred not into Gods rest for vnbeleifes sake, Chap:
according to that which God speaks to Moses, Num. 14. chap. ver. 28. 29. etc. and 32. chap. ver. 10. 11. the true meaning whereof is expounded clearly by the Apostle to the Hebrew chap. 3. and 4. where he plainly Affirmeth, that they to whom the Gospel was First preached among them entered not into God's rest for vnbeleifes sake, Chap:
4. ver. 6. vve might alledge likvvise for clearing this troath, the reiection of Ismaell from the Couenant, the hatred of God against Esau, the vvrath of God against Saul, the Propheticall curse of David against his enemies, the perdition of Iudas the traitour,
4. ver. 6. we might allege likewise for clearing this troath, the rejection of Ishmael from the Covenant, the hatred of God against Esau, the wrath of God against Saul, the Prophetical curse of David against his enemies, the perdition of Iudas the traitor,
and more instanccs, but vve conclude vvith tvvo proofes for all, the first of Ieremiah, Chap. 7. ver. 16. & chap. 11. ver. 11. 14. & chap. 14. ver. 11. and 12. & chap. 15. ver. 1. & in the Prophet Ezekiell chap. 14. ver. 20. vvhere God expreslie forbids the Prophet Ieremiah to pray for that people any more,
and more instanccs, but we conclude with tvvo proofs for all, the First of Jeremiah, Chap. 7. ver. 16. & chap. 11. ver. 11. 14. & chap. 14. ver. 11. and 12. & chap. 15. ver. 1. & in the Prophet Ezekiel chap. 14. ver. 20. where God expressly forbids the Prophet Jeremiah to pray for that people any more,
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hovv can it possible bee, that hee should vvill the greater (that is their saluation) vvhen hee prohibits the lesser, that is, the Prophets praying for them, Secondlie, to end this argument, let vs lay before vs the Historie,
how can it possible be, that he should will the greater (that is their salvation) when he prohibits the lesser, that is, the prophets praying for them, Secondly, to end this argument, let us lay before us the History,
and complaint of Elijah the Prophet, and Gods ansvvere vnto him, in the 1. kings. 19. Rom. 11. vvhere the Prophet complaineth, that Ahab, and Gods enemies, 〈 ◊ 〉 left none aliue, that serued God,
and complaint of Elijah the Prophet, and God's answer unto him, in the 1. Kings. 19. Rom. 11. where the Prophet Complaineth, that Ahab, and God's enemies, 〈 ◊ 〉 left none alive, that served God,
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and the rest in Gods Iustice vvere hardned, and proues this by the Scriptures to haue beene done by God himselfe, by the vvords of the Prophet Esaie cha. 29. God hath giuen them the spirit of slumber, eyes, that they should not see,
and the rest in God's justice were hardened, and Proves this by the Scriptures to have been done by God himself, by the words of the Prophet Isaiah cham. 29. God hath given them the Spirit of slumber, eyes, that they should not see,
and that among the Ievves, the elect had obtayned mercy unto saluation, but that the rest of Israell, had not obtained, vers 5. 7. VVhere also he plainly vvitnesseth, that God had cast avvay the Ievves, and had broken of many branches, from the roote through vnbeleife, so that euen in that onely people, vvhich belong to God, it is euident that it vvas not Gods vvill to saue euery perticular man amongst them.
and that among the Jewish, the elect had obtained mercy unto salvation, but that the rest of Israel, had not obtained, vers 5. 7. Where also he plainly Witnesseth, that God had cast away the Jewish, and had broken of many branches, from the root through unbelief, so that even in that only people, which belong to God, it is evident that it was not God's will to save every particular man among them.
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28. 19. according to that vvhich Christ himselfe fore told math. 24. 14. saying, and this Gospell of the kingdome shal be preached in the vvhole world,
28. 19. according to that which christ himself before told math. 24. 14. saying, and this Gospel of the Kingdom shall be preached in the Whole world,
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If euer in any time of the vvorld it vvas Gods vvill, that euery perticular man should be saued, it must needes be in this time, vvherein the Couenant of grace is extēded to al nations and all exception of persons taken avvay before God,
If ever in any time of the world it was God's will, that every particular man should be saved, it must needs be in this time, wherein the Covenant of grace is extended to all Nations and all exception of Persons taken away before God,
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and this argument is such, as it leaues noe exception against it, to the maintayners of that opinion, (that Gods vvill is, that euery perticular man should be saued) for it is manifest, that they make the redemption vvrought by Christ, to haue bene for euery perticular man,
and this argument is such, as it leaves no exception against it, to the maintainers of that opinion, (that God's will is, that every particular man should be saved) for it is manifest, that they make the redemption wrought by christ, to have be for every particular man,
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as this place plainlie proueth, seeing they vvho are redeemed by Christ doe cōfesse, that he had redeemed them, out of euery kindred tongue, people, and nation.
as this place plainly Proves, seeing they who Are redeemed by christ do confess, that he had redeemed them, out of every kindred tongue, people, and Nation.
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neither certainlie can it be, both in respect, that Christ came in the vvorld to doe the vvill of the Father that sent him, and this is the fathers vvill vvhich sent him, that of all vvhich hee hath giuen him hee should lose nothing Iohn.
neither Certainly can it be, both in respect, that christ Come in the world to do the will of the Father that sent him, and this is the Father's will which sent him, that of all which he hath given him he should loose nothing John.
6. 38. 39. & also because it is God himselfe vvho hath reconciled vs to himselfe by lesus Christ, for God vvas in Christ reconciling the vvorld vnto himselfe, as the Apostle sayth, 2. Cor. 5. 18. 19. Seeing them both that Christ the redeemer came to vvorke redemption according to vvill of his father that sent him,
6. 38. 39. & also Because it is God himself who hath reconciled us to himself by Jesus christ, for God was in christ reconciling the world unto himself, as the Apostle say, 2. Cor. 5. 18. 19. Seeing them both that christ the redeemer Come to work redemption according to will of his father that sent him,
and seeing it vvas God himfelfe, vvho in Christ reconciled the vvorld vnto himselfe, it must necessarilie follovve, that seeing Christ redeemed not euery one of euery nation, that it vvas neuer Gods vvill, to reconcile to himselfe in Christ euery perticular man of euery nation, an• so consequentlie it could neuer be his vvill, to saue euery perticula• man of euery nation,
and seeing it was God himfelfe, who in christ reconciled the world unto himself, it must necessarily follow, that seeing christ redeemed not every one of every Nation, that it was never God's will, to reconcile to himself in christ every particular man of every Nation, an• so consequently it could never be his will, to save every perticula• man of every Nation,
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for as we hau• said before, if God doe vvhatsoeue• hee vvill, it must follovv, that if i• vvas his vvil to saue euery perticula• man, that of necessitie hee doe this, else hee vvere not God, seeing neither inconstancie,
for as we hau• said before, if God do vvhatsoeue• he will, it must follow, that if i• was his will to save every perticula• man, that of necessity he do this, Else he were not God, seeing neither inconstancy,
& redeemed, euery perticular man, and yet Christ doth plainlie vvitnes concerning Iudas in perticular, that hee was the Child of perdition, and that hee vvas lost,
& redeemed, every particular man, and yet christ does plainly witness Concerning Iudas in particular, that he was the Child of perdition, and that he was lost,
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as it is reuealed in the scriptures, seeing Iudas must perish, that the scriptures might bee fulfilled, vvhereof it must follovve, that euen according to Gods vvill reuealed in the scriptures, God doth not vvill, that euery man should bee saued else there vvas no necessitie, that Iudas must perish, that the scriptures might be fulfilled.
as it is revealed in the Scriptures, seeing Iudas must perish, that the Scriptures might be fulfilled, whereof it must follow, that even according to God's will revealed in the Scriptures, God does not will, that every man should be saved Else there was no necessity, that Iudas must perish, that the Scriptures might be fulfilled.
If vve compare the vvords of Christ in this 10. Chapter vvith the vvords of the same Christ in the 6. chap. ver. 39. vvhere hee saith, this is the fathers vvill vvhich hath sent mee, that of all which hee hath giuen mee, I should lose nothing, for the vvill of God touching mans saluation is to bee extended no further,
If we compare the words of christ in this 10. Chapter with the words of the same christ in the 6. chap. ver. 39. where he Says, this is the Father's will which hath sent me, that of all which he hath given me, I should loose nothing, for the will of God touching men salvation is to be extended no further,
Iohn 17. verse. 6. vvhere hee saith, I declared thy name to the men thou gauest me out of the vvorld, and againe, ver. the 9. I pray for them, I pray not for the world,
John 17. verse. 6. where he Says, I declared thy name to the men thou Gavest me out of the world, and again, ver. the 9. I pray for them, I pray not for the world,
Besides that, God hath not giuen euery perticular man vnto Christ, It is euident by the vvordes of Christ Iohn, the 6. ver. 37. All that the Father hath giuen to me, shall come to me.
Beside that, God hath not given every particular man unto christ, It is evident by the words of christ John, the 6. ver. 37. All that the Father hath given to me, shall come to me.
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& if neuer giuen by him to Christ, then it could neuer be his vvill, that Christ should saue them, seeing this vvas the vvill of the Father that sent Christ, that of all vvhich he had giuen him, hee should loose nothing, and this agrees vvell vvith Christs ovvne speech, (mentioned before) Iohn the 10. Where he shevveth the reason,
& if never given by him to christ, then it could never be his will, that christ should save them, seeing this was the will of the Father that sent christ, that of all which he had given him, he should lose nothing, and this agrees well with Christ own speech, (mentioned before) John the 10. Where he Showeth the reason,
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vvhy the Ievves to vvhom hee spake, did not belieue, saying, It vvas, because they vvere not of his sheepe, vvhich the father had giuen him, vvhom onlie hee did reconcile to the Father, seeing he laid dovvne his life for them onlie,
why the Jewish to whom he spoke, did not believe, saying, It was, Because they were not of his sheep, which the father had given him, whom only he did reconcile to the Father, seeing he laid down his life for them only,
By this it is manifest, that it vvas neuer Gods vvill, to haue euery perticular man to be saued, seeing hee hath not giuen euery perticular man vnto Christ,
By this it is manifest, that it was never God's will, to have every particular man to be saved, seeing he hath not given every particular man unto christ,
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to Tim. The first is in these vvords, that God vvill haue all men to come to the acknowledging of the truth, VVhich vvords are to be taken in the same sence, vvith the former: for the Apost.
to Tim. The First is in these words, that God will have all men to come to the acknowledging of the truth, Which words Are to be taken in the same sense, with the former: for the Apost.
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Novv that it is not Gods vvill, that euerie perticular man should come to the knovvledge of the truth, is manifest by the words of Christ himself Mat. 13. 11. vvhere he giues the reasō to his Apostles,
Now that it is not God's will, that every particular man should come to the knowledge of the truth, is manifest by the words of christ himself Mathew 13. 11. where he gives the reason to his Apostles,
why hee speake to the people in parables, saying, it vvas because, it vvas not giuen to them to knovv the secrets of the kindgdome of heauen, If then there bee some, to vvhom it is not giuen by God to knovv the troath.
why he speak to the people in parables, saying, it was Because, it was not given to them to know the secrets of the Kingdom of heaven, If then there be Some, to whom it is not given by God to know the troath.
therefore they must speake against Gods ovvne mind, set dovvn by Christ himself, & by the Apostle in this place, who doth affirme, that it is Gods vvill, that euery perticular man should bee saued, seeing it is not his vvill, that euery perticular man should come to the knowledg• of the truth,
Therefore they must speak against God's own mind, Set down by christ himself, & by the Apostle in this place, who does affirm, that it is God's will, that every particular man should be saved, seeing it is not his will, that every particular man should come to the knowledg• of the truth,
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and the rest vvere hardned, and shevves this their hardning to be the vvorke of God himselfe, out of Isaiah, saying, God hath giuen them the spirit of slumber, eyes, that they should not see,
and the rest were hardened, and shows this their hardening to be the work of God himself, out of Isaiah, saying, God hath given them the Spirit of slumber, eyes, that they should not see,
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and eares, that they should not heare vnto this day, hovv then is it possible, that it can be Gods vvill, that euery man should com to the knovvledge of the truth,
and ears, that they should not hear unto this day, how then is it possible, that it can be God's will, that every man should come to the knowledge of the truth,
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and a vvorker against his ovvne purpose, (vvhich is blasphemous to thinke, and so consequentlie it cannot bee agreable to Gods truth, that God vvill haue, that euery perticular man to be saued, seeing it is not his vvill, that euerie perticular man should come to the knowledg of his troath, vvithout vvhich knovvledg it is impossible, that any man can be saued.
and a worker against his own purpose, (which is blasphemous to think, and so consequently it cannot be agreeable to God's truth, that God will have, that every particular man to be saved, seeing it is not his will, that every particular man should come to the knowledge of his troath, without which knowledge it is impossible, that any man can be saved.
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The second Argument is in these vvords, vvhere the Apo. saith, that Christ gaue himselfe a ransome for all men, vvhere the vvord (all) is to be taken in the same sence, in vvhich it is to be taken, in these that God vvil haue (all) men to be saued.
The second Argument is in these words, where the Apostle Says, that christ gave himself a ransom for all men, where the word (all) is to be taken in the same sense, in which it is to be taken, in these that God will have (all) men to be saved.
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Christ did not lay dovvne his life for euery perticular man, but for his sheepe onlie, vvhich the Father did giue him, there beeing many other vvho vvere not of his she epe,
christ did not lay down his life for every particular man, but for his sheep only, which the Father did give him, there being many other who were not of his she epe,
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layes dovvne the third ground, vvhereby he confirmeth the former saying to vvit, that God vvill haue all men to be saued, vvhich is, that hee is ordained a preacher of saluation to the Gentiles, that is not vnto the Iewes only vvho before Christs coming had the promises,
lays down the third ground, whereby he confirmeth the former saying to wit, that God will have all men to be saved, which is, that he is ordained a preacher of salvation to the Gentiles, that is not unto the Iewes only who before Christ coming had the promises,
But out of the Apo. vvords to the Heb. 4. ver. 1. 2. vve gather strong argument, against that sort of the vniuersalitie of Gods wil• and grace, vvhereby it is extended to euery perticular person, for the Apostle:
But out of the Apostle words to the Hebrew 4. ver. 1. 2. we gather strong argument, against that sort of the universality of God's wil• and grace, whereby it is extended to every particular person, for the Apostle:
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Besides the scriptures doe shevv vs, that vvhen Christ sent out his Apostles to preach the gospell, hee did then comand them, not to goe into the way of the Gentiles,
Beside the Scriptures do show us, that when christ sent out his Apostles to preach the gospel, he did then command them, not to go into the Way of the Gentiles,
And thou Capernaum, vvhich art exalted vnto heauen, shall bee brought dovvne to hell, for if the mightie vvorks, vvhich haue beene done i• thee, had bene done in Sidon, it should haue remayned vntill this day.
And thou Capernaum, which art exalted unto heaven, shall be brought down to hell, for if the mighty works, which have been done i• thee, had be done in Sidon, it should have remained until this day.
By vvhich speech of Christ it is euident, that God did deny the meanes o• saluation to those vvhom hee did knovv vvould not so haue abused them, as they that had them:
By which speech of christ it is evident, that God did deny the means o• salvation to those whom he did know would not so have abused them, as they that had them:
he did see that the Gospel, & the vvorks of Christ vvould haue vvrought vpon the Sodomites to the preseruation from that destruction vvhich did fal vpon them,
he did see that the Gospel, & the works of christ would have wrought upon the Sodomites to the preservation from that destruction which did fall upon them,
Hovv can then this stand as a truth, that God onlie doth deny the meanes of saluation vnto them vvhom he foresees vvil abuse them, these men that maintaine this opinion se not,
How can then this stand as a truth, that God only does deny the means of salvation unto them whom he foresees will abuse them, these men that maintain this opinion see not,
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hovv their vayne, and blind cureositie, & carnall vvisdom makes them fall into such difficulties vvherevnto they are neuer able to ansvvere, besides that they ouerthrovv by this assertion one manie points of Gods eternall truth set dovvne in the 9. and 11. Chapters to the Rom. in both vvhich the truth of God, doth plainly vvitnesse,
how their vain, and blind cureositie, & carnal Wisdom makes them fallen into such difficulties whereunto they Are never able to answer, beside that they overthrow by this assertion one many points of God's Eternal truth Set down in the 9. and 11. Chapters to the Rom. in both which the truth of God, does plainly witness,
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and proue vnto vs, that Gods decree, his election, and his calling, are grounded, not vpon mans vvill but vpon Gods, from vvhence comes it that euen by the publication of the Couenant, some are saued,
and prove unto us, that God's Decree, his election, and his calling, Are grounded, not upon men will but upon God's, from whence comes it that even by the publication of the Covenant, Some Are saved,
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if therefore it vvere his vvill, that euery one should be saued, then certainlie hee vvould shevve mercy to euery one seeing hee shevves mercy to vvhom hee vvill:
if Therefore it were his will, that every one should be saved, then Certainly he would show mercy to every one seeing he shows mercy to whom he will:
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Let men out of these things Iudge vvhether our interpretation of this sentence be not the soundest agreeing vvith Gods ovvn interpretation, of his ovvne mind, vvhereby his povver vvill,
Let men out of these things Judge whether our Interpretation of this sentence be not the soundest agreeing with God's own Interpretation, of his own mind, whereby his power will,
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But yet to cleare this point som• vvhat more, let vs grant this sayin• to be true, that God vvill not sau• vs, vvithout vs, vvherupon it migh• seem to follovv, that although Go• vvill euery man to be saued, yet 〈 ◊ 〉 man himselfe vvill not embrace saluation, it is not the default of God vvill,
But yet to clear this point som• what more, let us grant this sayin• to be true, that God will not sau• us, without us, whereupon it migh• seem to follow, that although Go• will every man to be saved, yet 〈 ◊ 〉 man himself will not embrace salvation, it is not the default of God will,
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but this is the question, to vvit, vvhence proceedes mans vvillingnes to embrace Christ, and the promise of saluation? is it of man himselfe? or is it Gods gratious gift? if it bee Gods gift,
but this is the question, to wit, whence proceeds men willingness to embrace christ, and the promise of salvation? is it of man himself? or is it God's gracious gift? if it be God's gift,
although in himselfe hee bee neuer so vnvvilling, yea it is certain that there is not any man, that hath this povver to vvill the things, that belong to his peace,
although in himself he be never so unwilling, yea it is certain that there is not any man, that hath this power to will the things, that belong to his peace,
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or if hee doe not vvorke this vvil in euery man, how can it be true that he vvilleth euery man to be saued, seing it is not from man himselfe but from God, that man hath this vvill,
or if he do not work this will in every man, how can it be true that he willeth every man to be saved, sing it is not from man himself but from God, that man hath this will,
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and yet depends vpon the lesser, vvhich I cannot haue but by his vvorking. To Conclude this point, if God willeth the saluation of euery man, but yet so,
and yet depends upon the lesser, which I cannot have but by his working. To Conclude this point, if God wills the salvation of every man, but yet so,
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or frustrate of saluation, for if vpon the same vvill & good pleasure of God, vvherby he vvilleth the saluation of a man, the gift of that mans vvilling nes,
or frustrate of salvation, for if upon the same will & good pleasure of God, whereby he willeth the salvation of a man, the gift of that men willing nes,
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and man not beeing able to vvill except God vvorke it in him, It being true vvhich Iohn saith, that Christ giueth this prerogatiue to bee the sonnes of God to those vvho are borne, not of blood,
and man not being able to will except God work it in him, It being true which John Says, that christ gives this prerogative to be the Sons of God to those who Are born, not of blood,
cc n1 xx vbg j p-acp n1 c-acp np1 vvi pn31 p-acp pno31, pn31 vbg j r-crq np1 vvz, cst np1 vvz d n1 pc-acp vbi dt n2 pp-f np1 p-acp d r-crq vbr vvn, xx pp-f n1,
