Truth's Vindication OF Election, and Reprobation. Wherein is showed, CHRIST the cause of Election; Sin the cause of Reprobation. The justice of God is likewise cleared from that which is laid upon him by many; (namely) That some shall one day be damned for Unbelief, and yet he never gave a CHRIST for them to believe in. Most of the strongest Objections that Scriptures or Reason can make, Answered. By WILLIAM FOULER Minister of the Gospel at Ingworth in Norfolk. Try all things, hold fast that which is good. God is not willing that any should perish, but come to life and be saved. For I have no pleasure in the death of him that dieth, saith the Lord God: Wherefore turn yourselves, and live ye. London, Printed for the Author, and are to be sold by Thomas Mathews at the Cock in Paul's Churchyard 1652. The Epistle to the Reader. Courteous Reader, THat which causeth me to bring forth these few lines to public view, is these Reasons: First to clear the gracious God (so far as he hath enabled me) of Heaven and Earth, from that which poor dark creature lay upon him, which is, that he will (as most say) condemn some one day for not believing in his Son Christ, and yet never gave a Christ for them to believe in, but without reference to sin or transgression, hath left most of the sons and daughters of men from all eternity in a perishing condition. Secondly, I have published this, because poor sinners may see there is mercy yet for them in Gospel-declarations; what the Gospel speaks it is truth, there being in God no contrary desire or end. Thirdly, that those souls which find experimentally these truths of God within them, they might advance the glory of God and the riches of his Grace in Jesus Christ, and walk up unto him with holy lives and conversations. Fourthly, to satisfy several Christian friends which are importunate that others may feed of the same Bunches of Grapes as they do, that they may long after that spiritual Canaan which bears sweet fruits, giving forth its fruit in due season. My desire is, that all to whom this small piece shall come, they would with a single eye weigh what is laid down for Grounds, and how proved. I know it will be under the censure of some, but it matters not, it is not he who man approves, but whom God approveth, the spiritual, will be able to judge of it. And thus, Reader, I commit thee to the great God, and Father of our Lord Jesus Christ, desiring this may be profitable for the comfort of thy soul. Resting Thine in every Office of the Gospel, WILLIAM FOWLER. Truth's Vindication OF Election, and Reprobation. GOd the Father hath been pleased to make forth himself a God of great love to Mankind, having bowels of compassion to poor sinners, tenders of Mercy towards them when the creature durst not look the Father in the face, having sinned against him, I mean when we were in Adam, he being a public man, that is, the whole Creation being in him, his sin became ours, Rom. 5. 18. and we became noxious before the Father, and in a naked condition, sewing Fig-leaves together to cover us: In this estate did the Father's great love appear, by sending of his Son Jesus Christ to Redeem these poor fallen ones, john 3. 16. God so loved the World, that he gave his only begotten Son, that whosoever believeth should not perish, but have everlasting life. Quest. Did Christ redeem all those that were last in Adam? Answ. Yea, Rom. 5 18 So likewise then as by the sin of one condemnation Thus Mr. Tindales translation reads it. came on all men, even so by the Justifying of one cometh the righteousness that bringeth life upon all men. That is, Christ being Justified and Righteous, did undergo for the lump of Mankind, bearing that was due unto man in his own body, Isa. 53. 4. He hath borne our griefs. And upon this account he brought life upon all; that is, by his sufferings did satisfy divine Justice a Isa. 53. 11. for the sin that Adam brought upon us, whereby life came in; I say, by his death came life, as many as died in the first Adam, are made alive in the last Adam. 1 Cor. 5. 22. 2 Cor. 5. 14, 15. Quest. But it is commonly said, that it were just with God to take and cast into hell so soon as they are born into the World. Answ. I say that punishment which was due unto us by the sin of the first Adam is taken away by the death of the second Adam, Heb. 9 15. That by the means of death for the redemption of the Transgressions that were under the first Testament, compared 2 Pet. 1. 9 Now if any say damnation in hell shall be given for Adam's sin, I demand where that Scripture is to be found? Quest. But is it not said by David, that he was shapen in iniquity, and in sin his mother conceived him, Ps. 51. 5? And we are by nature the children of wrath, Eph. 2. 3. And Job querieth, Job 14. 4. Who can bring a clean thing out of an unclean? therefore sure there is original sin? Answ. David (I suppose) speaks of the sin of his mother, he speaketh not of damnation, neither doth Paul nor job. But the blessed Apostle Paul saith, Ephes. 2. 23. They were by nature the children of wrath: that was when they walked according to the course of the world, when they walked to the Prince of the air, when their conversation was after the flesh, fulfilling the desires of the flesh and mind: In this estate he, & all that are such actors are the children of wrath: now until the creature cometh to maturity they cannot walk according to the course of the World, or the Prince of the air; these cannot fulfil the lusts of the flesh and mind: So that you see this maketh not for damnation, as being simply born into the World, neither doth that blessed man Job affirm any such thing: I will not deny but that we by nature are unclean, and stand in opposition against God, but there is of God given forth to the creature (through Christ) to change nature, and to bring the soul home to himself; as I shall show afterwards. By this, I hope, you see that none shall perish for Adam's; sin take some ground from Scripture, Ezek. 18. 4. 20. nay most of the Chapter is to this purhose. Object. But God saith in the 20 Exod. 5. That he will visit the sins of the father upon the children unto the third and fourth generation. Ans. I grant it, but see the same Text telleth you who they are, they are the haters of God; that is, if the father and the son are both haters of God, both dye for it; but he will show mercy on thousands that love him: the 18 of Ezek. doth clear this. Quest. But if this be so, than all children that die in their infancy are saved? Answ. It may well be so concluded upon; for I do not find any condemnation in Hell fire, but for refusing Christ; the Kingdom of God being made up of children, Mark 10. 14. Quest. Sure it cannot he that Christ should die for every man and woman in the world; for then all should be saved, or some may have sin pardoned, and be damned, which would be absurd to affirm: or if it were the intent of the Father that his Son should die for all to save them, and all not be saved, than the Father's ends were frustrate, which could not, nor cannot be. Answ. That Christ died for all, and every man and woman in the world, these Scriptures will make it appear, Heb. 2. 9 He tasted death for every man, 1 John 29. for the world, 1 John 2. 2 1 Tim. 2. 6. Rom. 5 18. By these it is evident that he laid down his life for the whole lump of Mankind; and whereas you say that then all shall be saved, I demand where that Scripture can be found, that all that Christ died for shall be saved? this is but an Argument that flesh and blood maketh; for it is evident that some which Christ died for shall perish, those which deny him, 2 Pet. 2. 1. Even denying the Lord that bought them: Now either Christ did buy them, or he did not buy them; if he did, then is the thing granted which I labour to prove; if he did not, than what means this Scripture? further, Whereas then you say sin may be pardoned, and yet the creature perish, which would be absurd; I say it is no absurdity to say that Christ hath taken away sin; nay it was the first doctrine Paul and Peter did preach to unbelievers, 1 Cor. 15. 3. Acts 3. the last verse, Luke last, 47. Repentance and Remission of sins should be preached in the name of Christ. And is it to be thought, that all those to whom Repentance and Remission of sins were preached did believe? Surely no, for he saith Rom. 10. 16. Who hath believed our report? with the Prophet Esay 53. 1. And most sure it is that the blessed Apostles did not preach forgiveness of sins from qualifications, if you will do so or such things, than Christ will pardon; but he, or they preached what Christ had done. And this was the issue, that whosoever believeth are justified from all things, Acts 13. 39 Not only from Adam's transgression, but from all things: Now Christ did take away the sin of Adam from all (as hath been showed) And he that believeth not shall be damned. And for that of the Father's intent in sending his son to die for all to save them; if not saved, than his ends were frustrated. Consider this was the ultimate end of the Father's sending of his Son, John 3. 16. That whosoever believeth should be saved, he never intended that those which refuse, and rebel, and spurn at Grace and the Gospel should be saved And would it not be as absurd to say, that the Father's intents are frustrated by waiting patiently on poor sinners, drawing of them, and using means of Grace towards them: And yet they are very enemies to him, see Rom. 2. 45. Not knowing that the goodness of God leadeth thee to repentance, but thou after thy hard and impenitent heart treasurest up to thyself wrath against the day of wrath, 2 Chro. 36. 15, 16. Quest. I desire you would make it clearer, that Christ died for all, surely the scripture is very dark for that purpose? Answ. The Scripture is not dark in that thing, it is men's judgements that are dark Quest. But there are many Objections against it in Scripture? Answ. There are more Objectors against it: indeed some places of scripture before they are well weighed, seem to thwart it; but being well considered, they uphold it. I desire what can be objected against it may be brought forth. Object, 1. The World, and every man, and all men, must not be taken so largely as you have laid down; but some of all forts, and every believer, and the world of believers, these Christ died for it is evident. Answ. I grant that all and every man, in some places of Scripture doth not mean, all, and every Individual, but in the forenamed Scriptures it doth mean all and every Individual: for these Reasons, as Heb. 2. 9 john 1. 29. Rom 5. 18. 1 Tim. 2. 6. 1 John 2. 21. First Reason is, because God commands the Gospel to be preached to every creature, Mark 16. 15. Now Gospel is glad-tydings, and this glad-tidings is, that there is peace and remission of sins by Jesus Christ, Acts 13. 38. Luke last 47. Rom. 10. 15. Christ crucified, and dead, and risen again, and whosoever believeth shall be saved, he that believeth not shall be damned, Mark 16. 16. And surely God would never have commanded glad-tydings to be preached to all, if Christ had died but for some: Therefore without controversy, these Scriptures mean every Individual. Further consider, if Christ did not die for all than what glad-tydings can be preached to all? There is no glad-tydings to that man which Christ did not die for, nor any salvation, Acts 4. 12. There is no name under heaven by which any can be saved, but by the name of Christ. Second Reason. God commands all men to believe and repent; The time of ignorance God winketh at, but now commands all men every where to repent, Acts 17. 30. Therefore it must needs be, that these Scriptures do mean Christ's death for all, and every Individual. See how I reason. If God commands all men to believe and repent when Christ died but for some, Then God commands some to believe and repent which his Son did not die for. But God commands all men to believe and repent. Yea it is granted by those which hold forth that Christ died for none but Believers: and it is a truth whether any should grant it or no; and it is most sure that God will command no man to believe an untruth. Third Reason God doth declare, that those that believe not the Record of his Son make him a liar, 1 John 5. 10. Now that man that Christ did not die for, doth not make God a liar, although he never believeth; but the unbeliever maketh him a liar. I reason thus. If the unbeliever that believeth not God, maketh him a liar, Then there was a Christ which did die for the unbeliever, or those that perish. But the unbeliever that believeth not makes God a liar. Therefore there was a Christ which did die for the unbeliever, or those which perish. Fourth Reason. God in the day of judgement will condemn those souls that have not believed on his Son. Now if there was no Christ that did die for them, what shall they be condemned for? For God will do that which is right, Gen. 18. 25. Surely he will not condemn such without a just cause. If God will damn those that believed not the truth, Then there was a Christ which did died for those that are damned. But God will damn all that believe not the Truth. 2 Thes. 2. 12. Therefore there was a Christ which did die for those that are damned. And thus you see that it must needs be a Truth, that Christ died for all, and every man, and this must needs be the meaning of the Holy Ghost in these Scriptures. Object. 3. But if Christ died for all, why are not all saved? Answ. Because all do not believe; although God did reedeem all Israel out of Egypt, yet none entered Canaan but those that believed, Judas 4. ver. So although Christ redemeed all out of Egyptian darkness, yet none shall be saved but those that believe. Object. 4. It is said Rom. 5. 9 That many are made righteous; and in John 10. I lay down my life for my sheep. Answ. I believe that in one sense there is but few made righteous, that is, through Faith, and the application of the blood of Christ, but in that sense which I conceive the Holy Ghost to speak by the Apostle, All are righteous, that is, by having the sin of Adam pardoned: And for the word many, it signifieth all; many being in opposition to a few; and this may be cleared by the twelfth Chapter of Daniel, where by many are to be understood all; Many shall arise, some to everlasting life, and some to everlasting contempt. Now if many here be not all, than some shall lie in the dust for ever; which must not be admitted: So that you see, many is all in this Scripture and others: for if Adam's offence reached to all (as it did) in the former part of the Text (many) then why not the latter as well as the former. As for Christ's laying down of his life for his Sheep, this is truth he did so: but they were not Sheep when he laid down his life, but Goats. The Text doth not say he did not lay down his life for the Goats. So the Apostles words, Gallat. 2. 20. Christ gave himself for me; Did Christ give himself for none but for the Apostle Paul? Object. 5. Surely Christ would not die for those he would not pray for; but Christ would not pray for the World, 17 John 9 Answ. I believe Christ did not die for any more than he prayed for; but Christ prayed for believers, but Christ prayed for unbelievers, and there is not any other in the word. In this Text he saith, he prays not for the world; but in the 20 verse, there he prayeth for unbelievers, compared with Luke 3. 34. Father forgive them for they know not what they do. Thus you see Christ prayed for the World, although at that time he did not; yet it doth not follow that he never prayed for the world; for you see the contrary: Further know, that it is one thing to pray, and another thing to die. Object. 6. If Christ died for all, than men must have free will to take and refuse good and evil as they please. Answ. And why so? It doth not follow, that because Christ died for all, any hath free will, I see no such thing can be inferred from it. Object. But surely it cannot be that Christ should die for all; Did he die for Judas? Answ. Yea, he died for Judas. If for every man, then for judas; but for every man, Heb. 2. 9 therefore for judas. Object. 8. But Judas was a Devil, and surely the Psalms saith of him, that he should betray Christ, as he did; would Christ die for a Traitor? Answ. That judas was a Devil I grant, but he was not so from the beginning; see the 9 Chap. of S. Luke, there Christ calleth twelve to him, (Judas being one of them) and gave them power over all Devils, and to preach the Gospel, and to heal diseases; surely Christ never gave Commission to any Devil to do these things, and sure it is, that his own corruption and covetous heart to betray his Master Christ for money, that made him a Devil. Object. 9 But was he not ordained of God, that he should betray his Master Christ? Answ. No, he was not ordained of God; for then (if granted) see what will follow, That men may do that which God ordaineth them to do, and yet perish; and surely no man that doth that which God would have him to do, shall perish, but shall be saved. True, God did know that judas would betray his Son, and God sent his Son into the world that he should die for Sinners, but that God intended that his Son should be betrayed and murdered in that barbarous manner, I cannot see it will hold; for see the blessed Apostle Peter, Acts 2. 22, 23. Ye men of Israel, hear these words, jesus of Nazareth, a man approved of God among you, v. 23. him have ye taken, and by wicked hands have crucified and slain: And ver. 36. and chap. 3. ver. 14, 15. Ye denied the holy one and the just, and desired a murderer to be granted unto you, and killed the Prince of life. Now if God made them on purpose to do these things, why doth Peter so sharply reprove them? Thus you see that Betrayers and Murderers are reproved, & not without cause, The Son of man goeth about as it is written, but woe unto that man by whom he is betrayed. As if Christ had said, Woe to judas that Traitor, woe to judas that delivereth the Son of Man into the hands of men to be crucified, woe to judas for his covetous heart, to betray his Master for thirty pieces of silver, (a goodly price that I was valued at of them, Zach. 11. v. 13.) woe unto judas that ever he was born, good had it been for him if he had never been born: And thus Christ would never have said, if God had made him on purpose to betray him, and consequently judas doing the Will of God. Object. 10. But it is said, whom God loveth, be loveth to the end. Answ. Indeed men often say so, but I see no Scripture say so; that in the 13. Chapter of S. john and the first verse, is urged to that purpose, the Text saith not so, it readeth it thus, Having loved his own which were in the world, he loved them unto the end. Now all true Believers are Christ's own which he loveth for ever; and to say any other thing from the words is to stretch it on the Tenters. Object. 11. If Universal Redemption be granted, it will overthrow Election and Reprobation. Answ. It will not overthrow Election although it be granted, I desire you would open yourself concerning Election and Reprobation, and I shall give you my judgement, and I hope satisfaction, by the Word which must be our Rule. Object. I believe that God from all eternity did choose some to be Vessels of glory, which can never perish, and did reprobate others, leaving them to their selves, which cannot be saved. I Answer. I am persuaded that it was the purpose of God from all eternity, that all that believe should be saved: Nay further, he chose them to believe, to be obedient, but it was through his Son, he did not choose any because they would believe and repent, but they therefore believe and repent because he chose them; indeed Christ is the cause of salvation, Sin the cause of Reprobation, and for Reprobation without reference to Sin, I see not how it can be admitted, for see what will follow if otherwise considered. First, They were never righteous, I mean in Adam, those which were reprobated, for either they were, or they were not; if 〈◊〉 righteous, how could they be called sinners by defiling themselves? and than what means that in Eccles. 7 29. that God hath made man upright? In this place the whole Creation of mankind is to be understood. Then secondly, If they were made righteous it seems they were reprobated, and then afterwards made righteous, and who will own this? And here I desire to state some Questions. 1. Quest. First, if any were reprobated from eternity, whether or no that those did fin in Adam, if reprobated, surely they could not be worse after than before, they were Vessels of wrath after, so they were before. 2. Quest. Secondly, I demand whether or no that all that were in Adam (which were the whole Creation of men and women) had power from God to stand, yea or no. 3 Quest. I demand whether or no that there is any Gospel, any glad tidings for that man or woman that was reprobated from eternity? 4 Quest. I demand whether or no that such Reprobates are commanded to believe and repent? either they are, or they are not; if they are commanded to believe, than I demand what it is that they must believe? sure there is no Christ for them to believe in; if they are not commanded to believe and repent, than I say, where there is no Law, there is no transgression, Rom. 4. 15. 5 Quest. I demand whether or no that such that are so reprobated, whether there is any possibility for them to be saved, if there is, than Christ must needs die for them; for Acts 4. 12. There is no other Name under heaven by which men can be saved: if no possibility, then to what end do Ministers give such exhortations? it is all one as if they should say nothing to them; for they cannot be better or worse, perish they must without remedy, because reprobated from eternity. 12 Object. Then (it seems) you hold, that there is no Reprobation. Answ. I do not hold that there is no Reprobation, but I hold that none are reprobated but for sin. 13 Object. But was not Esau reprobated, being hated before he was born, and Pharaoh made on purpose to be hardened, Rom. v. 9 and see the Apostle Peter in his first Epistle, ch. 2. v. 8. and Judas 4. and in the 11 th'. to the Romans it is said, God gave Israel the spirit of slumber, compared with John 12. ver. 40. He hath blinded their eyes, and hardened their hearts: and the Wiseman saith, Prov, 16. v. 4. That the wicked are for the day of evil, and is reserved to the day of destruction, job. 21. v. 30. and that vessels of wrath are fitted to destruction, Rom. 9 22. Answ. Truly these Scriptures, and some others, do seemingly make for that purpose, I shall by the assistance of God clear and reconcile them by other Scriptures. Consider that of Jacob and Esau, Rom. ●. the Text doth not say he hated Esau before he was born, but he saith, v. 11, 12. that the elder should serve the younger, as you may see, Gen. 25. v. 22, 23. Now dear friends, consider there cannot be love and hatred in God, yet I grant that God did hate Esau, but not before he was born, but it must be considered what it is for God to hate, I say, what it is for to hate and harden, for I will put them together: Now God is said to hate and to harden when he leaveth the creature to himself; but I affirm, that God never leaveth the creature until the creature first leaveth him; see why God left Esau, Obadiah v. 10. for thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever, compared with Heb. 12. 16, 17. and the causes why God left Pharaoh, were, First, he did consult against the people of God, Exod. 1. v. 10. Secondly, he did afflict them with burdens, v. 6. 11. and 13. 14. Thirdly, he commanded the Midwives to kill the male children, he was a murderer, v. 13, 16. Fourthly, he would have killed Moses, ch. 2. v. 15. And thus you see that God doth not hate nor harden without a cause: I demand whether or not that it was an evil in Pharaoh to have an hard heart? if it were, who was the cause of it? surely not God, but himself. And truly jacob and Esau seems to me to type out the two seeds of Abraham, as the 9 of the Rom. will testify, which two seeds the Apostle makes forth, Gal. 4. 19 to be law and grace, flesh and spirit, in Isaac shall thy feed be called; all that is Regenerated in Christ is that spiritual jacob of God's love, and that Mystery of Iniquity is working Esau, (so the word Esau signifieth working) it was said to Rebecca that two Nations were in her womb, which two Nations were types of Flesh and Spirit. God having purposed from Eternity, that the younger jacob or new spiritual jacob should be beloved evermore, & old working fleshly Esau should be destroyed. And for that in Pet. 1. 2. 8. It cannot be inferred from thence, that they were made on purpose for destruction, being unbelievers they are appointed for destruction; for thus reads Mr. tindal, And a stone to stumble at, and a rock to offend them which stumble at the Word, and believe not that whereon they were set: And what can be said against this? If any shall say that some are appointed of God to stumble at Christ his Son, than I affirm those whosoever doth that which God appointeth him to do (whatsoever it be) shall be saved, he cannot perish that doth the will of God, or else it will follow, some may do the will of God and be saved; and some do his will and be damned: And how this can hold, I leave it to the spiritual to judge; for those Scriptures in job 21. 30. Prov. 16. 4. Rom. 9 22. jude v. 4. one Answer to them all (to avoid prolixity) the texts will clear it. Who are reserved for wrath? wicked men saith the Text: so that you see they are wicked men that are made for destruction: they are wicked men that are ordained of old for condemnation, those saith Judas, that turn the grace or God into wantonness, now how vain would it be for any to say that the grace of God may be turned into wantonness before they were born. Now I demand who made those wicked men vessels of wrath? did God, or sin? surely who dareth be so bold as to say God did? if themselves, then where is Reprobation from eternity? for men from eternity were not made. And to that John 12, 40. he hath blinded, he hath hardened; And Rom. 11. 8. he giveth the Spirit of slumber, doth God do so by men? yea assuredly he doth, but consider three things. First, what the Spirit of slumber is that God giveth to some. Secondly, to whom he gave it. Thirdly, wherefore he gave it. 1. The Spirit of slumber is for God to leave the poor creature to himself, this is the Spirit of slumber (I have showed before that he leaveth no man, nor forsaketh none without cause) And truly, when God is departed from a soul, oh what a slumbering, what a slecpie condition will the poor creature be in! We will join the two next points together, who and wherefore. 2. they are ungodly men, for sin they are given over, see Mat. 13. 15. they have closed their eyes saith our Saviour. Oh dear friends, I humbly beseech you in the bowels of Christ take heed how you infer that on the Creator which belongeth to the creature: I will speak plainly, take heed you lay not men's sins upon our good God, I know all or most men will be ready to say, God forbidden we should do so; why let me I beseech you once more speak a few words in plain terms, whosoever holdeth that God never intended mercy to some of the Sons & daughters of men, but did without Reference to sin and Transgression Reprobate them from eternity: ah friends how can such poor creatures but sink under every burden? how can such hear when God saith hearken? how can they see when God saith behold me, behold me? how can such be converted when God never intendeth it? And friends, do you think that God will declare himself to be a gracious God, pardoning sin, and forgiving iniquity, when he hath reserved the greatest part to be damned? see the 34 of Exod. 5, 6, 7. compared with 2 Chron. last 15. 16. verses, Micha 7. 16. Who is a God like unto thee that pardoneth iniquity. Jonah 4. 2. And see what the Prophet jeremiah saith in his Lam. 3. 33. For he doth not afflict willingly, nor grieve the children of men, see Jer. 13. 27. saith God to jerusalem, wilt thou not be made clean, when shall it once be. And in Hosea 11. 8. How shall I give thee up Ephraim, how shall I deliver thee Israel, my heart is turned within me, my repentings are kindled together. Now do you think that God will use such speeches unto those which he never intended should be brought home unto him by the word? surely no; O I beseech you take heed, take heed. 14. Obj. Hath not the Potter power over the clay to make one vessel to honour, and another to dishonour? as saith the Apostle Romans 9 verse 21. Answ. God hath power to do what he pleaseth, but I demand a question; Is Gods will the rule of his power, or his power the rule of his will? Answ. It must be granted that his will is the rule of his power. Ephes. 1. For who dare deny, but that God hath power to destroy all the sons and daughters of men in a moment? but we see (blessed be his name) that he willeth it otherways, waiting at the door of poor sinner's heart to bring them to repentance. Rev. 3. 20. Behold I stand at the door and knock. 15. Ob. But none can come to Christ except God draweth him. John 6. 44. Answ. I grant that none cometh except God draweth, it is the drawing of God which maketh souls to come, to Christ, but the Question is this, Do all that God draws come to Christ? If the Answer be Yea: Where is that Scripture? For it is evident that God draweth all, see John 12. 32. If I be lifted up I will draw all men after me. Now God draweth these ways: First, by the works of Creation, Psal. 19 The heavens declare the handiworks of God. Secondly, he draws by Gospellmanifestations, it is to be declared to every creature, Mar. 16. 15. Thirdly, God draws by his Spirit in the Gospel, the Gospel being the instrument to convey the Spirit of God to a soul; see the Promise, Acts 2. 17. translated out of Joel 2. 28. Now this Spirit begets Faith, Rom. 10. 17. therefore is this Word of our God to be higly prized, see Jer. 23. 29. Heb. 4. 12. Is not my Word like a hammer? Joh. 6. it's spirit and life. And thus you may see how God draweth by his Word and Spirit. Object. 16. But surely if God draweth, the creature must come; Hath any soul power to resist God? And is it not said in the 110. Psal. God's people shall be willing in the day of his power? Answ. I have sufficiently. proved, that God draweth all; to that of men's power to resist God, I answer, Men do not resist God by power, it is weakness to resist God, and that men may resist God, see Act. 7. 51. compared with Zach. 7. 10, 11, 12, 13, 14. compared with Prov. 1. 21, 22, 23, 24. 25, 26. And for that of God's people being willing in the day of his power, I grant his people shall, that is, Believers, where Christ hath prevailed by his love, These, and only these shall willingly follow the Lamb whithersoever he goeth in the day of God's power, as willingly to suffer, as to be free from suffering. Object. 17. It cannot be that God draweth all men, for the Heathen have not the Gospel, and you said before, that the Gospel is the way to convey the Spirit to souls, which the Heathen have not. Ans. Who saith they have not? To this Objection, this I shall say, that God hath given forth so much of himself to every creature, to leave the creature without excuse, and to clear his own just proceed, see what is said of the Heathens, Rom. 1. 18, 19, 20, 21, 22, 23, 24. to the latter end. See Rom. 10. 18. Have they not heard? yes verily, their sound went into all the earth, and their words unto the ends of the world, compared with Col. 1. 23. saith the blessed Apostle, it hath been declared (meaning the Gospel) to every creature, or as the word is in the Greek, in every creature. And what might be spoken from Job and the Queen of the South? but I forbear; where much is given, much shall be required. Object. 18. But if it should be granted that Christ did die for all, as I believe in some sense he did, yet none hath any ability to believe except it be given of God. Answ. I am glad to hear that it is believed that Christ died for all; but consider, it must not be made forth in man's sense, but in Scripture-sense, according to the mind of the Holy Ghost in Scripture; and for any ability in the creature, I mean naturally to believe in Christ, we agree: For no one in the world hath free will, but as I have showed, God giveth forth of himself to the creature, to cause the creature to believe, Acts 17. 31. Object. 19 If those which believe not shall be damned, as now I see they shall, than you have contradicted yourself; for in your former discourse you said, that all children that die in their infancy are saved, they cannot believe, therefore they must be damned from your own words, Mar. 16. 16. he that believeth not shall be damned. Answ. I grant that children cannot believe; for believing is faith, and faith cometh by hearing, Rom. 10. 17. and yet they cannot be damned, because where there is no Law, there is no Transgression, saith the blessed Apostle, Rom. 4. 15. But God made no law with children, (as infants in the Cradle) Deut. 11. 2. And know you this day, for I speak not to your children, which have not known, and which have not seen the chastisements of the Lord: And when the Lord saith, hear or behold, as in Ezek. 18. 25. with Mich. 6. 1, 2, 3. he speaketh not to those which are small children, but to those which are capable of the voice of the Lord; so that you see it doth not contradict what was said before. Object. 20. What need is there for gospel-ministers to tell men Christ died for all? is it not enough to tell them that he died for sinners, for the ungodly, and for the worst of sinners? Answ. For these reasons they must needs declare it. First, because it is truth to tell them that Christ died for all, and Gospel-Ministers must needs declare Truth. Secondly, because if it be not declared that Christ died for all, but for some few only, then what man can have a sure ground that Christ died for him? For if any be left out (I mean that Christ died not for) most men have reason to doubt that Christ died not for them; and indeed if there were but two in the whole world which Christ did not die for, every poor soul might question itself, that they were the man, the woman, that he died not for. Thirdly, the third reason why Gospel-Ministers must needs declare Christ died for all, else they preach but a piece of the Gospel; nay if those which preach do not believe Christ died for all, and so preach, than they have no good news for some poor souls, and (in plain terms) they say thus, Friends, there is good news from heaven for sinners, but it is but for some sinners, take it amongst you, Christ died for some of you, but I cannot tell who you are, you shall know when you believe; for I will tell you, you that believe, whosoever you are, shall be saved, and you which believe not shall be damned. Nay further, these men tell their hearers, that they cannot escape if they neglect so great salvation. Now what can this Doctrine beget in a soul, but a supposed hope? Nay, why doth the Minister so charge many a poor soul with that which is not true. As thus, if you believe not, you shall be damned, when he believes there was no Christ died for him; and take heed you despise not Christ, than you cannot escape, when he is persuaded that Christ died not for him: for either he did, or he did not; if he did not, why doth he charge him for an unbeliever? there was no object for him to believe in; if he did die for that unbeliever, it's more than the Preacher knoweth, for he believes Christ died but for a few, and whether he be one that he died for, he must leave it. Ob. 21. Doth God give all power alike? Ans. No, to some more, to some less, to one he gives five talents, to another two, to another one; where much is given, much is required. Ob. 22. Surely Christ died for some, but only for a temporal being. Ans. Where is that proof? what Christ did for any one must be believed and no more. He that is commanded to believe more than Christ did for him, is commanded to believe an untruth. Ob. 23. Surely it must needs be if Christ died for all men, than all must have free will? Ans. And why so? why must men have free will if Christ died for all, more than if Christ died but for some? I have proved before that God giveth forth of himself to the Creature to leave the Creature without excuse: but I deny any Creature to have power of himself. (that is by nature) to believe in Jesus Christ, neither doth it follow that it must be so because Christ died for all, yet I confess men would lay it on the necks of those that hold this point, to make the way odious. Ob. 24. We all had power and will in Adam to stand, he abusing his power, all mankind became sinners: Now God might justly make choice of whom he pleased in this condition, not being bound to restore any again. As for example, some man giveth his servant a sum of money to trade withal, whereby he might (if improved) be enriched, this servant wilfully spendeth this his sum of money, his Master is not bound to restore him again, neither is God bound to restore any. Ans. From this objection several things are considerable, which will help to clear our former discourse; indeed this is the judgement of most men, that all fell in Adam, and God then was pleased to make choice of a few to become his, sending his Son to die for those few, leaving the other to themselves in their lost estate. I desire now from what is laid down to take these into consideration. First, it is granted by the Objector that all had power in Adam to stand (as indeed they had) then the Reprobate had power to stand. Secondly, by Adam's sin all were made sinners, than it seems all were righteous before: then the Reprobate were righteous in Adam before he sinned. I am forced here to speak other men's words, for I deny that any were reprobated from eternity: but to answer the Objection, I grant all sinned in Adam, Rom 5. 18 and that it is just with God to restore whom he pleaseth: nay God had been just if all had perished. It is granted likewise that God was not simply bound to restore man again. But God hath bound himself to restore man by promise, see the second of Joel the 28. Acts 2. 17. I will pour out my spirit upon all flesh. Thus you see God hath bound himself; if the Master doth promise to restore the servant that hath spent all, he is bound by promise, so God by promise in the 3. of Gen. 15. That the seed of the woman should break the serpent's head; now faithful is he that promised, who hath done it through his own grace & love in Jesus Christ, John 3. 16. God so loved the world (that is the lump of mankind) that whosoever believeth should not perish, but have everlasting life. Ob. If Christ hath taken away the guilt of Adam's sin from all, then, what shall any he damned for? Ans. For unbeleef. Ob. 25. Unbelief cannot be the condemning sin only, for it is said in the first of the Cor. 6, 4. Know ye not that the unrighteous shall not inherit the Kingdom of God, neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with mankind, nor Thiefs, nor Drunkards, nor Revilers, nor Extortioners shall inherit the Kingdom of God? compared with Eph. 5. v. 5, 6. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience. From these you see that condemnation is inflicted for these as well as unbelief. Ans. How is it possible that men should be Teachers in Israel, and know not these things? I grant the wrath of God, nay condemnation cometh on those that commit those things, but these are the works, of Unbelievers; I say unbelief is the cause that such sins are committed, for which things sake cometh the wrath of God on the children of disobedience, that is, unbelief: where the soul is an unbeliever, there such sins are committed; But where the soul is united to Christ through the Spirit, that soul is a true believer, that soul is born of God, that soul abideth in God. See 1 John 3. 9 he that is born of God sinneth not, that is, doth not wittingly and wilfully rush on sin; or thus, that which is born of God doth not nor cannot sin, v. 6. but the unregenerate part is warring against the Spirit, so in many things we offend all; so by this you see who they are, and for what men are damned, namely, for unbelief, see Joh. 3. 18, 19 This is the condemnation, that light is come into the world, but men love darkness rather than light, because their deeds are evil, compared with the 36. verse. He that believeth on the Son hath life, he that believeth not the Son shall not see life, but the wrath of God abideth on him likewise: In the 8. ch. of John ver. 24. saith Christ to the Jews, if ye believe not that I am he ye shall die in your sins. And that is full for this purpose Mark, 16. 16. He that believeth not shall be damned. And this must needs be the sin against the Holy Ghost, spoken of Matth. 12. 31, 32. I mean final and total unbelief, he that never believeth. Indeed I know there hath been abundance spoken and written about the definition of this sin against the Holy Ghost, what it should be; some say this, some that, and most say it is to sin against knowledge, which cannot be; for than who would be saved? for the Lord knoweth that both Ministers and People have sinned against knowledge, that hath been acted by both, which the conscience hath been persuaded ought not to be done. But thousands can now speak experimentally, that there is remission of sins, yea can behold a reconciled God through Jesus Christ, for what hath been acted by them wilfully: But those that persist in unbelief, and despise the Gospel, shall find no mercy, these are said (Heb. 16. 29.) to do despite to the Spirit of Grace. And thus much to prove unbelief the condemning sin, much more of this nature might be said, but I forbear, and proceed to the fourth Reason. Indeed some of these Objections should have been placed before. Fourthly, Gospel Ministers must needs preach Christ died for all: First, because it sets forth the great love of God to poor sinners without respect of persons, Rom. 2. 11. Secondly, thereby the creature is left without excuse, having a Christ to believe in that they might be saved, Joh. 3. 17. For God sent not his Son into the world to condemn the world, but that the world through him might be saved; compared with Joh. 1. 9 he is, (that is Christ) the true light that lighteth every man that cometh into the world. Thirdly, Because this being a truth, that Christ died for all, doth clear the Eternal Father, condemnation being of man's self, Hosea 13. 9 O Israel thou hast destroyed thyself; and our blessed Saviour saith, to the Jews, O jerusalem, jerusalem, which killest, etc. how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not, Luk. 13. 34. And how is condemnation of man's self, but for refusing of their own mercy. Jonah 2. 8. verse. And how doth the soul refuse its own mercy, but by slighting of Jesus Christ, but by spurning against the Gospel, Prov. 1. 20, 21, 22, 23, 24, 25. And truly this is the condemnation of most in the world, to despise the Gospel, to refuse Christ in the Gospel, loving pleasure and sin more than the wages of righteousness, counting the ways of God even strange ways, according to that saying by the Prophet Hosea 8. 12. The sum of all is this, that those that one day perish (as many shall) shall not perish because Christ died not for them, but because they have refused, despised, and stood in opposition against him. Salvation of God, and condemnation of man's self. FINIS