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 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 third meaning is vvhen these vvords all men are not taken for euerie perticular man but as the scripture oftentimes vses this vvord all for all sortes and kindes of men of al nations people and tounges of vvhat state or condition soeuer they be and so the meaning vvill be this that no sort nor estate nor condition of mankinde no nation nor kindred toung or sex is excluded but that God vvill haue men of all sortes degrees and qualities Countries and conditions to be saued There is yet a fourth meaning interpretation of this place vvhich might yeeld vs a commodious of these vvords that ariseth from the consideratiō of Gods wil either as vve referre it to that vvhich God himselfe vvilleth of men or as vve referre it to that vvhich is Gods vvil in vs tovvards men to make this more plaine you are to cōsider Gods vvill either as vvee take it for that vvhich is in God himselfe touching the saluatiō of men or as vve referre it to that vvhich God vvilleth to be in vs especially in such as preach the Gospell touching the saluation of mankinde Hovv these vvords are to be vnderstood in the first respect must be gathered out of one of the former meanings but if vve consider them in the second respect of Gods vvill then the meaning vvill be this That it is Gods vvill that vve and euery one of vs that are Christiās especiallie those that are dispencers of the misteries of God should labour both by praier preaching for the saluatiō of euery man vnder the sun And surely this interpretation might stand vvithout any offence because the Apostle brings this as a reason vvhy vve should pray for al men to vvit euē because it is Gods vvil that vve should vvithout exception seek to saue all men and in this respect this sence may stand for euery perticular man for it is the vvill of God that vve should pray for the saluatiō of euery man that vve should preach the Gospell to euery man so this vvill of God is to be considered of that vvhich God vvill haue to be in our practise but not of that vvhich is in his ovvne purpose and yet euen in this sence there is an exception manifest in Gods ovvne vvord for it is not lavvfull to pray for any that commits the since against the holy Ghost 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 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 so it might satisfie euery man if the nevvnes of it as not beeing yet set abroad in the vvorld vvere not a let 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 VVe come to speake of the second and third interpretations in vvhich stands the vvhole controuersie To finde out vvhich of these tvvo interpretations contayne the true meaning of these vvords vvee are carefullie to vveighe if any of them cannot stand vvithout notable inconuenience and great absurdities yea blasphemies against Gods truth and such other properties of God vvithout vvhich God is not God at all and vvhich doe directlie contradict the nature of Gods Couenant 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 so that vvee must reiect it as impious and take that other vvhich excludes all the former absurdities fullie agreeth vvith the truth of God else vvhere and iustifies God in his nature prouidence povver and truth Novv concerning the taking these vvords for Gods vvill touching the saluation of euery perticular man doe necessarilie inferre the former absurdities vvhereas taking them in the second sense that is for all sortes kindes of men no inconuenience doth follovv vpon it nor shal there any contradiction bee found in it to the rest of Gods truth revealed in the Scriptures but shall bee found soundly to agree with it in al things 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 first as the Scriptures reueale it vnto vs before the coming of Christ in the flesh and secondlie as it is manifested since his coming in the flesh Before Christs coming in the flesh it is most cleare and euident that neither of these interpretations can stand for the vvill of God before Christ vvas so farre from sauing euery perticular man in the vvorld that it vvas not his vvill to saue euery natiō or people or kindred c. seing that it is plaine in the Scriptures that from Abraham to Christ saluation only did belong vnto the Ievves and God did expresselie seclude all the nations of the Gentiles from his Couenant hope of life setting vp a partition vvall betvvixt them his ovvne people the Ievvs vvhich behoowed to be first broken dovvne by Christ at his coming before any nation of the Gentils could be made Cittizens vvith the saints of the houshold of God as is manifest by the Apost 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 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 so that first by his blood shed and the reconciliation of the Gentiles vnto God by his crosse asvvell as the Ievves an entrance and accesse vvas made vnto both Ievv and Gentile to the Father in such sort as the Apostle saith in the 19. ver of the 2. to the Ephes VVe that are Gentiles are no more strangers and forreigners as vvee vvere before 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 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
A SERMON DISCVRSING THE true meaning of these vvords The 1. 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. Imprinted at Delph Anno 1632. A SERMON DISCVRSING THE true meaning of these vvords The 1. Epistle of Timothy the 2. chapt vers the 4. VVho vvill haue all men to be saued and to come to the knowledge of the truth c. THe reasons beloued in the Lord vvhy the Apostle in the former verses vvill haue vs to pray vnto God for al men and in perticular for all that are in authoritie are carefully to be considered of vs. The first wherof vve haue already heard is taken from the great benefit vvhich by our prayers to God for kings such as are in authority it pleaseth the Lord to grant to his Church 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 The second reason vvhere of also vvee haue heard is from the nature of the thing in Gods sight before vvhom it is a good and acceptable thing to pray for all men and especiallie for Kings and those that are in authoritie And this vvee haue shevved you to be a speciall motiue to moue vs to doe any dutie but especially to pray for others to vvit vvhen vve knovv that it is a good thing not so much in mans sight 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 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 as he is our God our Sauiour and Redeemer 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 And it is taken from this vvill of God touching the saluation of men vvhose vvill as saith the Apostle is to haue all men to be saued and to come to the knowledge of the truth Generallie hence vvee gather that the vvil of God touching men should be the rule of our praying for them and hovv largelie soeuer Gods vvill is extended to saue men so largely should our prayers be extended to God for their saluation It vvere a vvretched thing if vve should not vvill the saluation of such as God vvill haue saued or that vve should desire them to dye in ignorance vvhom God vvould haue to come to the knovvledge of his truth as all our other actions so especiallie our praiers should haue this vvil of God for their foundation for the knovvledge of it is that vvhich must rule vs in our life and order vs in all our actions perticularlie in this in our mutuall praying one for another 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 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 and grant our petitions if they be according to his vvil 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 The first ground is taken from the vnitie of God himselfe the vnitie of the mediatour betvveene God and man The second ground vvhere by this is confirmed is taken from the ransome made by Christ vvhich vvas for all men therefore prayer is to be made for all men The last ground is set dovvne in the 7. vers and that is this that God hath ordained Pastours to preach this redemption to al men 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 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 For certainlie it is an vndoubted truth That according to the extent of Gods vvill touching the saluation of men so is the extent of his Decree of his Election and of Christs redemption for the lymits and extents of Gods vvill are the limits and extents of Gods Decree vnto saluation and the lymiâ—ts of his Decree are the lymits of his Election and the lymits of his Election are the lymits of the redemption made by Christ Iesus for all these must of necessitie bee of like extent none of them can be made either of straiter or larger extent then other vvhere by it is manifest that the saluation of mankinde must bee as large as Gods vvill is to saue mankinde 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 then also Gods Decree must bee that euerie perticular man should bee saued and if the Decree of God bee such 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 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 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 For your clearer vnderstanding vvee vvill first consider the diuers sorts of meanings that are giuen of this sentence and aftervvards try vvhich is the trust Some doe interpret these vvords after this manner they restraine the vvord all to such only as are really saued as if the meaning vvere this that as many of mankind as are saued it is Gods vvill to saue them and certainly it is true that whosoeuer is saued it must be Gods vvill that he is saued but allthough this meaning be tollerable yet it is needeles in deciding this controversie
reconcile to himselfe in Christ euery perticular man of euery nation anâ— so consequentlie it could neuer be his vvill to saue euery perticulaâ— man of euery nation for as we hauâ— said before if God doe vvhatsoeueâ— hee vvill it must follovv that if iâ— vvas his vvil to saue euery perticulaâ— man that of necessitie hee doe this else hee vvere not God seeing neither inconstancie nor impotencie can be fall him that is God Besides if this had bene his vvill it behooued likvvise to haue beene his vvill that Christ should both haue saued 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 that to this end that the scriptures might befulfilled Iohn 17. 12. vvhich speech of Christ himselfe is carefullie to be marked for the ouerthrowing of those vvho hold this blasphemous opinioÌ„ euen from their ovvn strongest hold that is from the very vvill of God 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 Moreouer the same Christ vvitnesseth plainlie that hee laid downe his life for his sheepe Iohn 10 15. and in that same chapter witnesseth plainly touching the Ievves to vvhom hee spake that they were not of his sheepe verse 26. vvherevpon it follovveth necessarilie that it vvas neuer Gods vvill that euery perticular man should be saued 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 then according to the comissioÌ„ giuen to Christ the mediatour for the sauing of men novv it is plaine by Christ himselfe that hee vvas to saue none but such as the Father had giuen him but that all men vvere not giuen to Christ of the Father is plaine by the vvords of the same Christ 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 but for them thouh ast giuen me 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 But no man is so shamlesse as to deny but that there be many men that neuer came to Christ nor euer shal come and so by consequence vvere neuer giueÌ„ by God the father vnto Christ 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 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 so by consequent saued none but 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 neither are all men of the sheepe of Christ and therfore hee neither did lay dovvne his life for euery man nor vvas it the vvill of the Father to saue euery man To come yet to demonstrate more manifestlie that this vvill of God touching the saluation of all men is to be vnderstood only of all sortes of men and in no vvise of euery perticular man VVe haue 3. strong arguments laid dovvne in this same place by the Apos 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 ioynes them this vvay God vvill that all men should be saued come to the acknovvledging of the truth VVherby it is clear that Gods vvill touching the saluation of all men can be no larger extended then Gods vvill touching the coming of all men to the knovvledge of the truth 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 reasoÌ„ 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 It cannot bee Gods vvill that euery man should com to the knovvledg of the truth for other vvise certainlie hee vvould giue euery man to knovv it seeing hee doth vvhatsoeuer hee vvill 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 knowledgâ— of the truth and his vvill touching the saluation of all men is no larger then his vvill is touching their coming to the troath To make it yet further manifest that it is not Gods vvill that euery man should come to the knovvledg of the truth but his elect alone the Apost s hevvs it in the. 11. to the Rom. vvheâ—e he shevves vs that the elect had obtained this 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 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 If God himselfe blinde the eyes of men that they see not and harden the hearts of many that they vnderstaÌ„d not for these tvvo cannot stand together except vvee make God a direct enemie to his ovvne vvill 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 The second Argument is in
excluded from the Couenant before Christ so that before Christs coming the question is cleare 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 maÌ„ should be saued 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 giue it unto dogges as likevvise by the speech of the Apost 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 but as dogges and not as Children This is yet further manifest by the Description of the mistery of Godlines set dovvne by the Apost in the 3. to the Ephe. ver 4. 5. 6. saying When you read you may vnderstand my knowledge in the mistery of Christ vvhich in other ages vvas not made knovvn to the sonnes of men as it is novv reuealed vnto his holy Apostles Prophets by the spirit that the Gentiles should bee fellovv-heires and of the same body and pertakers of the promise in Christ by the Gospel Let vs consider these vvords that the Apost 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 vvhen hee came to Ierusalem and vpon his apologie in expounding to them the matter in order as it fell they all held their peace 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 imagâ—ine that the Gentiles had any part or portion in saluation together vvith the levves And that vvee may see that it vvas Gods ovvne vvill and purpose to seclude them from saluation till Christs coming in the flesh Let vs marke the description of the misterie of Gods vvill in his eternall purpose in himselfe as it is set dovvn by the Apost 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. This fulnes of times vvas the very time of Christs coming in the flesh vnto vvhich time 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 but till that time the Lavv of CoÌ„mandements 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 and therfore it is not vvithout greate vveightie cause that the Apostle Paul amongst the heades 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 except the levves only before Christs coming in the flesh 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 only speak of that nation vvhich vvas chosen of God to saluation namely the Ievves to see if this opinioÌ„ for euery perticular mans saluation can stand vvith the troath of Gods vvill 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 The Lord of hosts hath sworn saying surely as I haue thought so shal it come to passe as I haue purposed so shall it stand 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 exceptioÌ„ to be saued that either no man euer shall bee damned 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 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 If then it be true that the Lord doth vvhatsoeuer hee vvill and that his purpose cannot faile then it is impossible that any one man should euer be damned if his vvill be as they say that euery perticular man should be saued or then if so be that euer any man be damned God must be periured seeing hee hath svvorne that his purpose shal stand But if it be true vvhich else vvhere psalms 33. vers 10. 11. is sayd to vvit that the Councell of the Lord standeth for euer and the thoughts of his heart to all generations againe psa 115. ver 3. Our God is in heauen he doth vvhatsoeuer he vvill Then it must follovve that it vvas neuer Gods vvil that euery perticular man should be saued euen amongst the levves seeing it is manifest euen by the Scriptures that God did not saue euery man amoÌ„gst them if it vvere by no other euidence yet euen by that oath of God set dovvne in the psa 95. saying wherfore I sweare in my vvrath surely they shal not enter into my rest 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 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 and more instanccs but vve conclude vvith tvvo proofes for all the first of Ieremiah Chap. 7. ver 16. chap. 11. ver
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 Now vve haue shevved you before that I. 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 as himselfe doth vvitnesse and the testimony of the redeemed ones cited before out of the Reuel proues this point euidentlie vvhereas they vvitnes that Christ had redeemed them by his blod out of euery tribe people and nation declaring an vniuersalitie of redemption in respect of kindes of men but denying vniuersalitie concerning euery perticular man The third Argument is set dovvn in the 7. ver vvhere the Apos 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 but also to the Gentils vvho before Christs coming vvere excluded from the Couenant and promise In these vvordes vvee haue first to gather that vvhich the aduersarie takes for their aduantage that is the vniuersall publication of the promise and saluation to all nations vvhich notvvithstanding makes much against them for thus farre vve vvill grant that as largelie as the Gospell and promise of saluation is extended by God in the ministery thereof so farre it is Gods vvill to extend likevvise his saluation to some though not to euery one in euery place vvhere the Gospell is preached 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 wilâ— and grace vvhereby it is extended to euery perticular person for the Apostle shevves vs plainlie in that place that the promise of entering into Gods rest is not left in any place to any people but where the gospeâ— is preached If therfore the gospel be not preached vnto al then certainly the promise of entring into Gods rest is not vniuersall nor made to all in that sense of vniuersalitie formerlie alleadged and if the promise be not made to all and euery one vniuersallie then certainlie it cannot be Gods vvill to saue all and euery one vniuersallie Novv that the gospell is not preached to all is plaine both by experience and scripture Are there not novv many nations that neuer yet heard the gospell be there not many people in Africa America and other places vvho neuer yet heard of Christ but lie in ignorance and blindnes vvithout the vvord of God 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 and not enter into the Cityes of the Samiritans matt 10. 5. and the spirit plainlie forbids Paul and Barnabas to preach in certaine contries of Asia Act. cha 1â— ver 6. 7. If men obiect against this that God did this vpon fore knovvledge that they vvould not receaue the Gospel therefore did forbid to preach vnto them this is ansvvered out of the mouth of Christ himselfe Mat. 11 ver 21. 23. vvher he saith Woe be to thee Corazin vvoe be to thee Bethsaida for if the mightie vvorks vvhich vvere done in you had been done in Tirus Sidon they vvould haue repented long agoe in sackcloth ashes And thou Capernaum vvhich art exalted vnto heauen shall bee brought dovvne to hell for if the mightie vvorks vvhich haue beene done iâ— thee had bene done in Sidon it should haue remayned vntill this day By vvhich speech of Christ it is euident that God did deny the meanes oâ— saluation to those vvhom hee did knovv vvould not so haue 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 and vpon them of Tirus and Sidon to humiliation in sackcloath and ashes and yet he denyes these meanes vnto both 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 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 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 some are not is it oâ— their vvil or of Gods vvil the Apo. in the .9 of the Rom. saith plainlie that it is not in him that vvilleth nor in him that runneth but in God that shevveth mercie for hee vvill haue mercie on vvhom hee vvill haue mercie and vvhom hee vvill heâ— hardneth It must therefore be a monstrous vntroath to say that God wiâ— haue euery perticular man to beâ— saued neither can any thing thaâ— can bee said touching the rebellioâ— of mans vvill against Gods vviâ—â— auayle to the contrarie for Godâ— ovvn vvill by the testimony of thâ— Apostle yea of God himselfe Exo. 33. 19. not mans is the grouÌ„d of Gods mercy 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 Besides hovv could God be said to harden vvhom he vvill euen as his vvill is reuealed published in the gospell If that vvere true that it vvas his vvill that euery man should be saued hovv can it be possible that tovvards one and the selfe same person God should haue one vvill to saue him and another vvill to harden him as if the fruite and efficacie of Gods calling depended vpon mans vvill and not vpon Gods hovv could it be possible that God could shevv mercie to vvhom hee vvill or yet harden vvhom hee vvill doth not I saiah the Apost doth tell vs that except the Lord reserued a seed no man should be saued but it should be with vs as it was with Sodome and Gomarra so that it is not men that reserue theÌ„selues but only God vvho reserues a seed vnto himselfe 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 and God head are maintayned or vvhether that other sense be not to be abhorred vvhich makes mans vvill to ouer rule Godâ—