A SERMON DISCURSING THE true meaning of these words: The 1. Epistle of Timothy, the 2. chapt. vers. the 4. Who will have all men to be saved, and to come to the knowledge of the truth, etc.  
Preached by the reverend Mr. john Forbes, Pastor to the Company of Merchant Adventurers residing in Delft. Anno 1632.  
Imprinted at Delft, Anno 1632.   

A SERMON DISCURSING THE true meaning of these words: The 1. Epistle of Timothy, the 2. chapt. vers. the 4. Who will have all men to be saved, and to come to the knowledge of the truth, etc.  
THe reasons (beloved in the Lord) why the Apostle in the former verses will have, us to pray unto God for all men, and in particular for all that are in authority are carefully to be considered of us.  
The first (whereof we have already heard) is taken from the great benefit, which by our prayers to God for kings, & such as are in authority it pleaseth the Lord to grant to his Church: For our prayers are an effectual means to procure from God, that by his blessing upon the Governors and their Government, his church may live a quiet, and a peaceable life, in all Godliness, and honesty.  
The second reason, (where of also we have heard) is from the nature of the thing in God's sight, before whom it is a good, and acceptable thing, to pray for all men: and especially for Kings, and those that are in authority. And this we have shown you to be a special motive to move us to do any duty, but especially to pray for others, to wit, when we know that it is a good thing not so much in man's sight, as in God's sight, and a thing acceptable in God's sight, and that even according as he is our Saviour, which is a matter, (as we have shown you) of singular moment to be considered of us, for we are carefully to look to this, what is acceptable in God's sight, not simply as we consider God in himself in his nature, power, goodness etc. but as we consider him in reference to ourselves, as he is our God, our Saviour, and Redeemer.  
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. And it is taken from this will of God touching the salvation of men, whose will (as saith the Apostle) is to have all men to be saved, and to come to the knowledge of the truth. Generally hence we gather, that the will of God touching men, should be the rule of our praying for them, and how largely soever God's will is extended to save men, so largely should our prayers be extended to God, for their salvation: It were a wretched thing, if we should not will the salvation of such as God will have saved, or that we should desire them to dye in ignorance, whom God would have to come to the knowledge of his truth, as all our other actions, so especially our prayers, should have this will of God for their foundation, for the knowledge of it, is that which must rule us in our life, and order us in all our actions, & particularly in this in our mutual praying one for another: For he that is ignorant of Gods will, can make no acceptable prayer to God, seeing nothing can be acceptable to him that is not done according to his will: 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, and grant our petitions if they be according to his will.  
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.  
The first ground is taken from the unity of God himself, & the unity of the mediator between God, and man.  
The second ground where by this is confirmed, is taken from the ransom made by Christ, which was for all men, therefore prayer is to be made for all men.  
The last ground is set down in the 7. vers. and that is this, that God hath ordained Pastors to preach this redemption to all men: 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.  
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. For certainly, it is an undoubted truth, That according to the extent of God's will, touching the salvation of men, so is the extent of his Decree, of his Election, and of Christ's redemption, for the limits, and extents of God's will, are the limits, and extents of God's Decree unto salvation, and the lymi●ts of his Decree, are the limits of his Election, and the limits of his Election, are the limits of the redemption made by Christ jesus, for all these must of necessity be of like extent, none of them can be made either of straighter, or larger extent, than other, where by it is manifest: that the salvation of mankind, must be as large, as Gods will is to save mankind: 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, then also God's Decree must be that every particular man should be saved, and if the Decree of God be such, then certainly, Christ must have died for every particular man, aswell for Cain, as for Abel: for Esau, as for jacob: for judas, as for Peter, etc. And the Covenant of grace made by God in Christ, with mankind, must include all, and every particular man, but if so be that neither God's Decree, nor Christ's redemption, nor the Covenant of grace be made, with all, and every one, nor for all, 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.  
For your clearer understanding, we will first consider, the diverse sorts of meanings, that are given of this sentence, and afterwards, try which is the trust.  
Some do interpret these words, after this manner they restrain the word (all) to such only as are really saved, as if the meaning were this, that as many of mankind as are saved, it is Gods will to save them, and certainly it is true, that whosoever is saved, it must be God's will that he is saved but although this meaning be tolerable, yet it is needless, in deciding this controversy, besides 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.  
The second 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.  
The third meaning is when these words (all men) are not taken for every particular man, but as the scripture oftentimes uses this word (all) for all sorts, and kinds of men, of all nations, people, and tongues, of what state or condition soever they be, and so the meaning will be this, that no sort, nor estate, nor condition of mankind, no nation, nor kindred, tongue, or sex is excluded, but that God will have men of all sorts, degrees, and qualities, Countries, and conditions to be saved.  
There is yet a fourth meaning, & interpretation of this place, which might yield us a commodious of these words, & that ariseth from the consideration of God's will, either as we refer it to that, which God himself willeth of men, or as we refer it to that, which is Gods will in us, towards men, to make this more plain: you are to consider Gods will either as we take it for that, which is in God himself, touching the salvation of men, or as we refer it to that which God willeth to be in us, & especially in such as preach the Gospel touching the salvation of mankind.  
How these words are to be understood in the first respect, must be gathered out of one of the former meanings, but if we consider them in the second respect of God's will, than the meaning will be this, That it is God's will, that we, and every one of us, that are Christians, & especially those, that are dispensers of the mysteries of God, should labour both by prayer, & preaching for the salvation of every man under the sun. And surely this interpretation might stand without any offence because, the Apostle brings this as a reason why we should pray for all men, to wit, even because it is Gods will, that we should without exception seek to save all men, and in this respect, this sense may stand for every particular man, for it is the will of God, that we should pray for the salvation of every man, & that we should preach the Gospel to every man, & so this will of God is to be considered, of that which God will have to be in our practice, but not of that which is in his own purpose, and yet even in this sense, there is an exception manifest in Gods own word, for it is not lawful to pray for any, that commits the since against the holy Ghost, as is clear in the 1. Epis. of john 5. chap. 16. verse. So that the most commodious sense that we can give to these words, it cannot hold for every particular man, without some manifest exception.  
These be the four interpretations of any moment, that are applied to these words, where of this last as it might probably seem to be the Apostles meaning, so it might satisfy every man, if the newnesses of it as not being yet set abroad in the world, were not a let, 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. We come to speak of the second, and third interpretations, in which stands the whole controversy.  
To find out which of these two interpretations contain the true meaning of these words we are carefully to weigh, if any of them cannot stand without notable inconvenience, and great absurdities yea blasphemies against God's truth, and such other properties of God, without which God is not God at all, and which do directly contradict the nature of God's Covenant, and truth of Gods practise according to that which is revealed in the scriptures, for that sense which doth infer these absurdities cannot possible be God's meaning in these words, so that we must reject it as impious, and take that other which excludes all the former absurdities, & fully agreeth with the truth of God else where, and justifies God in his nature providence, power, and truth.  
Now concerning the taking these words for Gods will touching the salvation of every particular man, do necessarily infer the former absurdities, whereas taking them in the second sense, that is for all sorts, & kinds of men, no inconvenience doth follow upon it, nor shall there any contradiction be found in it, to the rest of God's truth revealed in the Scriptures, but shall be found sound to agree with it in all things. 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, first as the Scriptures reveal it unto us, before the coming of Christ in the flesh, and secondly, as it is manifested since his coming in the flesh. Before Christ's coming in the flesh, it is most clear, and evident, that neither of these interpretations can stand: for the will of God before Christ, was so far from saving every particular man in the world, that it was not his will to save every nation, or people, or kindred, etc. seeing that it is plain in the Scriptures, that from Abraham to Christ, salvation only did belong unto the jews, and God did expressly seclude all the nations of the Gentiles from his Covenant, & hope of life, setting up a partition brickwall betwixt them, & his own people the jews, which behoowed to be first broken down by Christ at his coming, before any nation of the Gentiles could be made Citizens with the saints, & of the household of God, as is manifest, by the Apost. speech in the 2. Ephes. 12. where he shows us, that all the Gentiles before that time, were without Christ, and alliants from the common wealth of Israel, 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, so that first by his blood shed, and the reconciliation of the Gentiles unto God by his cross aswell as the jews, an entrance, and access was made unto both jew, and Gentile, to the Father in such sort, as the Apostle saith in the 19 ver. of the 2. to the Ephes. We that are Gentiles, are no more strangers, and foreigners as we were before: The same is plain by the words of the Apostle in the 14. of the Act. the 16. where he saith, that in the times past, God suffered all the Gentiles to walk in their own ways. In which words, we are carefully to mark the particle, all, when he saith 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's coming the question is clear, and manifest, for if all the nations of the Gentiles were excluded, & no nation except one only of the jews 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, & this difference between, jew, and Gentile at that time, is justified by Christ's own speech to the Cananitish woman, where he tried her faith, saying, that it was not good to take the children's bread, & give it unto dogs, as likewise by the speech of the Apost. to the Gal. where he saith, we that are jews by nature, and not sinners of the Gentiles, etc. By which two places it is manifest, that the Gentiles in respect of the jews, were in Christ's own account, but as dogs, and not as Children. This is yet further manifest by the Description of the mystery of Godliness set down by the Apost. in the 3. to the Ephe. ver. 4. 5. 6. saying: When you read you may understand my knowledge in the mystery of Christ, which in other ages was not made known to the sons of men, as it is now revealed unto his holy Apostles, & Prophets by the spirit, that the Gentiles should be fellow-heires, and of the same body, and partakers of the promise in Christ by the Gospel. Let us consider these words, that the Apost. placeth the mystery of Christ, in this, that the Gentiles should be fellow-heires etc. A mystery indeed, which the Apostles themselves after Christ's ascension never dreamt of, till by special revelation from Heaven, God did make it manifest to Peter Act. the 11. verse. 18. who for his preaching the Gospel to the Gentiles, was accused by the jews, when he came to jerusalem, and upon his apology in expounding to them the matter in order as it fell, they all held their peace, and glorified God, saying, Even (with wonder) then hath God also to the Gentiles granted repentance unto life which witnesses sufficiently, that the lews did not imag●ine, that the Gentiles had any part, or portion in salvation together with the lews. And that we may see, that it was Gods own will, and purpose to seclude them from salvation, till Christ's coming in the flesh. Let us mark the description of the mystery of God's will in his eternal purpose in himself, as it is set down by the Apost. in the Epis. to the Ephes. chap. 1. verse. 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. This fullness of times was the very time of Christ's coming in the flesh, unto which time, 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 Law of Commandments, and ceremonies did stand up, as a partition brickwall to keep out the Gentiles from the grace of salvation bestowed upon the lews, the breaking down of which brickwall by the death of Christ was declared by the renting of the veil of the temple from the top to the bottom, and therefore it is not without great, & weighty cause, that the Apostle Paul amongst the heads, and points of the mysteries of Godliness, reckoneth this for one, that Christ was preached unto the Gentiles 1. tim. 3. 16. Thus we trust, that it is sufficiently clear to all men, that those who maintain, that it was Gods 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, except the lews only, before Christ's coming in the flesh. Besides, to come more closely to the point, and examine this will of God before Christ's coming in the flesh, we will lay aside the rest, of the nations, & only speak of that nation, which was chosen of God to salvation, namely, the jews, to see if this opinion for every particular man's salvation, can stand with the troth of God's will, and purpose amongst them, & to clear this point, First, let us consider the speech of God himself, by the Prophet Isaiah chap. 14. ver. 24. where he saith: The Lord of hosts hath sworn, saying, surely as I have thought, so shall it come to pass, & as I have purposed, so shall it stand. 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, 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 he hath purposed so it shall stand, even as likewise he sayeth, in the 46. of Isaiah verse. 10. My Council shall stand, and I will do whatsoever I will. If then it be true, that the Lord doth whatsoever he will, and that his purpose cannot fail, than it is impossible, that any one man should ever be damned, if his will be (as they say) that every particular man should be saved, or then if so be that ever any man be damned, God must be perjured, seeing he hath sworn, that his purpose shall stand: But if it be true, which else where psalms. 33. verse. 10. 11. is said, to wit, that the Council of the Lord standeth for ever, and the thoughts of his heart to all generations, & again psa. 115. ver. 3. Our God is in heaven, he doth whatsoever he will: Then it must follow, that it was never Gods will, that every particular man should be saved, even amongst the lews, seeing it is manifest, even by the Scriptures that God did not save every man amongst them, if it were by no other evidence, yet even by that oath of God, set down in the psa. 95. saying, wherefore I swear in my wrath, surely they shall not enter into my rest: 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 Hebre. chap. 3. and 4. where he plainly affirmeth, that they to whom the Gospel was first preached amongst them entered not into God's rest for unbeleifes sake, Chap: 4. ver. 6. we might allege likewise for clearing this troth, 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 judas the traitor, and more instanccs, but we conclude with two 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 Ezekiell chap. 14. ver. 20. where God expressly forbids the Prophet jeremiah to pray for that people any more, and shows that though Moses, and Samuel did stand before him for them, yet his affection could not be towards them, yea, that though Noah, Daniel, and job, were amongst them, that they should deliver neither sons, nor daughters, but only their own souls, by their righteousness. We can not think, that God could intend the salvation of those men, for whom he would not suffer his Prophets to pray, 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 answer unto him, in the 1. kings. 19 Rom. 11. where the Prophet complaineth, that Ahab, and Gods enemies, 〈◊〉 left none alive, that served God, but himself alone, and God answeres him, that he had reserved seven thousand, that had not bowed their knee to Baal. Which History according to the Apostle own interpretation, shows us, that a remnant according to the election of grace were saved, 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 Esaie cha. 29. God hath given them the spirit of slumber, eyes, that they should not see, and ears, that they should not heart, unto this day, and from the 69. Psal. Let their table be made a snare, and a net, and a stumbling block even for a recompense unto them, let their eyes be darkened, that they sce not, and bow down their back always. Thus we trust it is plain, that howsoever God had tied salvation to the lews, before the coming of Christ, yet it was not his will among them to save every particular man, as for that which may be objected, touching their unwillingness in resisting. God's will, we shall answer it hereafter, only now let us conclude this way, seeing God doth whatsoever he will, and seeing that his purpose must stand, then either God never, willeth these men's salvation, or else he must have saved them, which the scripture denies, & certain it is according to the former grounds, that God doth whatsoever he will, and therefore, that God never willed such a thing, seeing it is manifest he never did it: Which is manifestly confirmed by the Apostle Paul, Rom. the 11. Where he shows us, that there was a remnant according to the election of grace, and that among the jews, 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 jews, 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 Gods will to save every particular man amongst them. Now let us come to try the truth of this matter since the coming of Christ in the flesh, at which time, the difference between jew, and Gentile was taken away, and the grace of Salvation by Christ's own command was to be prached by the Apostle to all nations math. 28. 19 according to that which Christ himself fore told math. 24. 14. saying, and this Gospel of the kingdom shall be preached in the whole world, for a testimony unto all nations. If ever in any time of the world it was Gods 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, for certain it is which, the Scripture tells us, that in Christ jesus, there is neither lieu, nor Grecian, there is neither bond, nor free, neither male, nor female, for we are all one in him, gall. ● 28. and as the same Apostle saith to the Coll. There is neither Grecian, nor jew, Circumcision, nor uncircumcision bond, nor free, but Christ is all, and in all things: By which words it is most plain, that no kind of nation, or people, or person, is excluded from the grace of salvation, and so these words (that God will have all men to be saved) are taken truly, when they are taken in that sense, even according to the testimony of the church itself, and all the redeemed ones of God, Reu. the 5. 9 where they sing this new song, saying, Thou art worthy to take the book, and to open the seals thereof because thou waste killed and hath redeemed us to God by thy blood, out of every kindred, tongue, & people, and nation, and hath made us to our God, Kings, and Priests, and wce shall reign on the earth: Out of these words, we have a most strong argument, to prove that salvation is universal, in regard of nations, kindreds, or tongues, kinds, of men, but no way universal in respect of every particular person, built upon the testimony of them themselves who are saved, and this argument is such, as it leaves no exception against it, to the maintainers of that opinion, (that Gods will is, that every particular man should be saved) for it is manifest, that they make the redemption wrought by Christ, to have been for every particular man, and so as universal as they make Gods will, to have measured, which is true indeed though not in their sense, as this place plainly proveth, seeing they who are redeemed by Christ do confess, that he had redeemed them, out of every kindred tongue, people, and nation. Now if Christ have redeemed some out of every people, and nation, etc. then certainly he hath not redeemed all of every people, nor every particular man of every nation: & if this redemption of Christ be not of every particular man as this place doth plainly show, then undoubtedly, it cannot be Gods will, that every particular man should be saved, for no Christian man was ever yet so blasphemous, as to make Gods will to save men, to be of larger extent, than Christ's redemption of men, neither certainly can it be, both in respect, that Christ came 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 lose nothing john. 6. 38. 39 & also because it is God himself who hath reconciled us to himself by lesus Christ, for God was in Christ reconciling the world unto himself, as the Apostle saith, 2. Cor. 5. 18. 19 Seeing them both that Christ the redeemer came to work redemption according to will of his father that sent him, and seeing it was God himself, 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 particular man of every nation, for as we hau● said before, if God do whatsoever he will, it must follow, that if i● was his will to save every particular man, that of necessity he do this, else he were not God, seeing neither inconstancy, nor impotency can be fall him that is God. Besides, if this had been his will, it behoved likewise to have been his will, that Christ should both have saved, & redeemed, every particular man, and yet Christ doth plainly witness concerning judas in particular, that he was the Child of perdition, and that he was lost, & that to this end, that the scriptures might befulfilled, john 17. 12. which speech of Christ, himself, is carefully to be marked, for the overthrowing of those who hold this blasphemous opinion, even from their own strongest hold, that is from the very will of God, as it is revealed in the scriptures, seeing judas must perish, that the scriptures might be fulfilled, whereof it must follow, that even according to Gods will revealed in the scriptures, God doth not will, that every man should be saved else there was no necessity, that judas must perish, that the scriptures might be fulfilled.  
Moreover the same Christ witnesseth plainly, that he laid down his life for his sheep john. 10 15. and in that same chapter witnesseth plainly touching the jews to whom he spoke, that they were not of his sheep, verse. 26. whereupon it followeth necessarily, that it was never God's will, that every particular man should be saved. 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 saith, this is the father's will which hath sent me, that of all which he hath given me, I should lose nothing, for the will of God touching man's salvation is to be extended no further, then according to the commission given to Christ the mediator, for the saving of men, now it is plain by Christ himself, that he was to save none, but such as the Father had given him, but that all men were not given to Christ of the Father is plain by the words of the same Christ: john 17. verse. 6. where he saith, 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, but for them thouh hast given me. Besides 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. But no man is so shameless as to deny, but that there be many men, that never came to Christ, nor ever shall come, and so by consequence were never given by God the father unto Christ, & if never given by him to Christ, than 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's own speech, (mentioned before) john the 10. Where he showeth the reason, why the jews 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, & so by consequent saved none but them only. 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, neither are all men of the sheep of Christ, and therefore he neither did lay down his life for every man, nor was it the will of the Father to save every man. To come yet to demonstrate more manifestly, that this will of God, touching the salvation of all men, is to be understood only of all sorts of men, and in no wise of every particular man, We have 3. strong arguments laid down in this same place by the Apos. 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. joins them this way, God will, that all men should be saved, & come to the acknowledging of the truth. Whereby it is clear, that Gods will touching the salvation of all men, can be no larger extended, than Gods will touching the coming of all men to the knowledge of the truth, 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 Mat. 13. 11. where he gives the reason to his Apostles, why he speak to the people in parables, saying, it was because, it was not given to them to know the secrets of the kindgdome of heaven, If then there be some, to whom it is not given by God to know the troth. It cannot be Gods will, that every man should come to the knowledge of the truth, for other wise certainly, he would give every man to know it, seeing he doth whatsoever he will, therefore they must speak against Gods own mind, set down by Christ himself, & by the Apostle in this place, who doth 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 knowledge of the truth, and his will touching the salvation of all men is no larger, than his will is touching their coming to the troth.  
To make it yet further manifest, that it is not God's will, that every man should come to the knowledge of the truth, but his elect alone the Apost. s hews it in the. 11. to the Rom. whe●e he shows us, that the elect had obtained this, 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, 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, If God himself blind the eyes of men, that they see not, and harden the hearts of many, that they understand not, for these two cannot stand together, except we make God a direct enemy to his own will, 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 troth, without which knowledge it is impossible, that any man can be saved. The second Argument is in these words, where the Apo. saith, 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. Now we have shown you before, that I. 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, as himself doth witness, and the testimony of the redeemed ones (cited before) out of the Revel. proves this point evidently, whereas they witness, that Christ had redeemed them by his blood, out of every tribe, people, and nation, declaring an universality of redemption in respect of kinds of men, but denying universality concerning every particular man.  
The third Argument is set down in the 7. ver. where the Apos. 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 jews only who before Christ's coming had the promises, but also to the Gentiles, who before Christ's coming were excluded from the Covenant and promise. In these words we have first to gather, that which the adversary takes for their advantage, that is the universal publication of the promise, and salvation to all nations, which notwithstanding makes much against them, for thus far we will grant, that as largely as the Gospel, and promise of salvation is extended by God, in the ministry thereof: so far it is Gods will to extend likewise his salvation, to some, though not to every one in every place, where the Gospel is preached: But out of the Apo. words to the Heb. 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: shows us plainly in that place, that the promise of entering into God's rest is not left in any place to any people, but where the gospel is preached, If therefore the gospel be not preached unto all, then certainly the promise of entering into God's rest, is not universal, nor made to all, in that sense of universality formerly alleged, and if the promise be not made to all, and every one universally, then certainly it cannot be Gods will to save all, and every one universally. Now that the gospel is not preached to all, is plain, both by experience, and scripture. Are there not now many nations, that never yet heard the gospel? be there not many people in Africa, America, and other places, who never yet heard of Christ, but lie in ignorance, and blindness without the word of God. Besides 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 not enter into the Cities of the Samiritans, matt. 10. 5. and the spirit plainly forbids Paul, and Barnabas, to preach in certain country's of Asia, Act. cha. 1●. ver. 6. 7. If men object against this, that God did this upon fore knowledge, that they would not receive the Gospel, & therefore did forbid to preach unto them, this is answered out of the mouth of Christ himself. Mat. 11 ver. 21. 23. where he saith, Woe be to thee Corazin, woe be to thee Bethsaida, for if the mighty works, which were done in you had been done in Tirus, & Sidon, they would have repent long ago in sackcloth, & ashes. 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 been done in Sidon, it should have remained until this day. 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 works of Christ would have wrought upon the Sodomites to the preservation from that destruction which did fall upon them, and upon them of Tirus and Sidon, to humiliation in sackcloth, and ashes, and yet he denies these means unto both. How can then this stand as a truth, that God only doth deny the means of salvation unto them whom he foresees will abuse them, these men that maintain this opinion see not, how their vain, and blind cureositie, & carnal wisdom makes them fall into such difficulties whereunto they are never able to answer, besides that they overthrew 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, doth plainly witness, and prove unto us, that God's decree, his election, and his calling, are grounded, not upon man's will but upon Gods, from whence comes it that even by the publication of the Covenant, some are saved, and some are not, is it o● their will or of Gods will? the Apo. in the .9. of the Rom. saith plainly, that it is not in him that willeth, nor in him that runneth, but in God that showeth mercy, for he will have mercy, on whom he will have mercy, and whom he will he● hardeneth. It must therefore be a monstrous untroath, to say, that God wi● have every particular man to be● saved, neither can any thing, tha● can be said touching the rebellion of man's will against God's wi●● avail to the contrary: for God● own will by the testimony of th● Apostle: (yea of God himself Exo. 33. 19 & not man's is the ground of God's mercy, 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: Besides, how could God be said to harden whom he will, even as his will is revealed, & published in the gospel. If that were true, that it was his will, that every man should be saved, how can it be possible, that towards one, and the self same person, God should have one will to save him, and another will to harden him, as if the fruit, and efficacy of Gods calling depended upon man's will, and not upon Gods, how could it be possible that God could show mercy to whom he will, or yet harden whom he will? doth not I saiah, & the Apost. doth tell us, that except the Lord reserved a seed, no man should be saved, but it should be with us, as it was with Sodom, and Gomarra: so that it is not men, that reserve themselues, but only God who reserves a seed unto himself. Let men out of these things judge whether our interpretation of this sentence be not the soundest agreeing with Gods own interpretation, of his own mind, whereby his power will, and God head are maintained, or whether that other sense be not to be abhorred, which makes man's will to over rule God● will, and man to be a saviour, a●● so a God to himself.  
But yet to clear this point som● what more, let us grant this saying to be true, that God will not sau● us, without us, whereupon it might 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, but of man's will, that he 〈◊〉 not saved, for albeit, that God will that a man be saved, yet he willeth not that he be saved against his own will, therefore his damnation coming by reason of his own backwardness, and rebellion, and rejection of God's offer, seems to make nothing against this point, that God will have him saved.  
Surely we cannot deny, but it is a sound truth, that God saves no man, against man's own will, for those that come to Christ, must come willingly unto him, neither is this the point of Controversy, but this is the question, to wit, whence proceeds man's willingness to embrace Christ, and the promise of salvation? is it of man himself? or is it Gods gracious gift? if it be God's gift, then how can any man's own will hinder his salvation if God will it, It being true which she Apost. saith Phil. 2. chap. ver. 13. to wit, that it is God that worketh effectually in us, both to will, and to perform, the resistance then of a man's own will cannot hinder his salvation, if it be God's will that he be saved, seeing it is in Gods to make him to will, 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, & salvation, till God work it in him. If therefore God will that every man be saved, and if God have it in his hand, & power, to work in every man to will that which he willeth, why doth not God give to every man to will so, or if he do not work this will in every man, how can it be true that he willeth every man to be saved, seeing it is not from man himself but from God, that man hath this will, for man's own unwillingness could not hinder God's willingness, who hath the will of man in his power to make it willing. Seeing then, God will not save us without us, and seeing we cannot will without him, how can he be said to will that man's salvation, in whom he worketh not to will, without which God willeth not to save him. Now that God worketh not this will in every man, the adversaries themselves are not so shameless, as to call it into question, seeing they contrary to the scriptures, would make God to work it none, how then is it possible, that God willeth the salvation of every man, for if he willeth not that which is the less, and without which I cannot be saved, how can he be thought to will my salvation which is the greater, and yet depends upon the lesser, which I cannot have but by his working. To Conclude this point, if God willeth the salvation of every man, but yet so, as not without man's willingness, and if every man's willingness, and also working of his own salvation dependeth upon the same will of God, how can it be that any man in the world should be destitut of that willingness, without which he cannot be saved, 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 man's willingnes, and working of his salvation doth depend. It is a wonder that any man should be either without willing or working for what can hinder Gods will, when the unwillingness of man's own will cannot do it, God having it in his will to make man's will willing, and man not being able to will except God work it in him, It being true which john saith, that Christ giveth this prerogative to be the sons of God to those who are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God: john. 1. 13.  
FINIS.