THE FULLNESS OF GOD'S LOVE Manifested: OR, A Treatise discovering the Love of God, in giving Christ for All, and in affording means of Grace to All: Wherein also the 9 Chapter to the Romans, and other places of Scripture (usually urged against the universality of God's Love to Mankind) are cleared.  
And divers Objections of the like nature answered.  
By L. S.  1 John 4.8 9 
He that loveth not, knoweth not God, for God is love.  
In this is manifested the Love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.  
Printed in the year 1643.   

To the READER.  
MY endeavour (in this little Treatise) is to manifest to thee both by Scripture and Reason, the full, free, universal, and individual Love of God to Mankind, is giving his Son to death for then, that they might live; and in affording abundant means to discover himself full of Love, Grace, and Goodness to them: And notwithstanding many Books have been written, wherein this Love of God hath been evidently manifested, yet doth this truth still find many enemies and opposers, even of such as have a zeal of God, (but not according to knowledge:) and the ground of this their error I find to be a misunderstanding of certain places of Scripture, which seemingly contradict this Doctrine; which Scriptures have not been answered in any Book that I have seen written on this subject of Gods Love. Therefore according to my ability I have not only proved this Doctrine by the testimony of divers plain places of Scripture, but have also cleared those other places which are more difficult, from being confederate with the opposers of the fore mentioned truth, Not that I assume any infallibility in the expesition of those hard places of Scripture, but only declare my thoughts: And therein I have not only satisfied the Letter, and (I hope) the scope and meaning of the places, which the contrary expositions have failed to do, but have also done it without any the least derogation from, or impeachment to the Excellent Nature, and most glorious Attributes of the Almighty God, as his Mercy, justice, sincerity, Love, grace and goodness, all which the contrary Expositions and Opinions do directly fight against. For there is an inseparable unity between the Attributes of GOD, which men not considering, and so going about to advance one without the rest, destroy all. For instance, to advance power without justice, goodness, love, and mercy, is not to advance the power of God, but to attribute that to God, which neither is, nor can be in him; And the like may be said of all his Attributes: And as they all are inseparable in God, so do they inseparably concur in all his actions and dispensations towards his creatures.  
Now I desire thee for thine own good seriously to peruse this ensuing Treatise, without prejudice or partiality, too much in use in these times; for generally men see with other men's eyes, and hear with other men's ears, and not their own; yet we know that every man must give an account to God for himself; and therefore that every man should try and judge for himself, is necessary, equal, and excellent. We should not prostrate and debase our understandings to the judgements and opinions of others, and thereby suffer them to be adulterate and corrupted: We should preserve in ourselves a natural freedom and Nobility of spirit in this respect, like the noble Bereans, unto whom though Paul preached a new Doctrine, a Doctrine every where spoken against and persecuted, yet did they with all readiness of mind receive it, and searched the Scriptures daily, whether the things were so as Paul had told them.  
If we receive or believe any thing, because it is in authority, credit, or practice, in the country, or place where we were borne or bred; or reject any thing from the contrary reason, it matters not what we believe or what we reject.  
Do any of the Rulers believe in him, was the old and corrupt Plea of the proud and hypocritical Pharises, who would neither receive the truth themselves, nor suffer others; they would seek and receive honour one from another, and reject that truth which had the testimony and honour of God alone.  
The world was never unfurnished of men possessed with this Antichristian spirit; that having concluded certain Principles and prescript Forms, would subject; all other men's judgements, consciences, and practices thereunto, upon the greatest penalties, without further trial or examination, it being ever a mark and politic practice of false Religions so to do: for they know that upon due trial their Doctrines would be found vain and groundless; therefore trial is to them as the shadow of death. Whereas it is proper, natural, and Christianlike for us to weigh, try, and examine all things, all the reasons for and against, with freedom and ingenuity of spirit; and hold fast that only which is good; and nothing is good to us but what we find good upon trial.  
Therefore I say try all things, and so try what is here written, and embrace or reject it as thou shalt find it consonant or dissonant to truth; which is the desire of him that desires thy increase in the truth, and thy good in all things,  
L. S.   

THE FULLNESS OF GOD'S LOVE Manifested, in giving Christ for All.  
THat God is infinite in Love, in Goodness, and in Mercy; the Scriptures plainly declare, the daily dispensations of God towards his Creatures manifestly demonstrate, and all Men confess; but if the love of God be limited to a few, it is far from being Infinite: he that doth good, or shows mercy to one in misery, and passeth by another in the like condition in every respect, the defect must be in his heart, or in his ability; now we know that it is not for want of ability of God show not mercy to all, and to ascribe it to his heart, his disposition, will, or pleasure, is to blaspheme his excellent name and nature: for what God is in his attributes, or what we attribute to be inseparable from his nature, as Justice, mercy, love, sincerity, faithfulness, and goodness; he must be to all he that is love itself, goodness itself, must needs be loving and good to all: So that it is not suitable to God to pick and choose amongst men in showing mercy, for he may as well cease to be, as to withhold mercy from any one in misery, so fare as it is consistent with his other attributes; this universal love of God is that which I intent to Write of, which I shall manifest by proving these two particulars: First, that God gave his Son to death, that all through him might have life. And secondly, that he affords all men sufficient means to discover himself good and gracious to them, thereby to beget goodness and grace in them: And first I shall begin with the first of these; That the love of God, manifested in giving his only begotten Son to death, was to the whole lump of mankind, and this appeareth by what is written, john 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believed in him should not perish, but have everlasting life. God so loved the World, that is, all mankind, that he gave his only begotten Son, that whosoever [of them] believed in him should not perish but live eternally.  
1 Obj. By World is meant the World of the Elect.  
I Answer, that the Elect in their own sense shall all believe, but this word whosoever, intimateth that many of this world here meant may not believe, for if by World here you will understand the Elect only, than this will be the sense of the words, God so loved the world of the Elect, that whosoever of this world of the Elect believes in him, should not perish, etc.  
2 Obj. By World is meant the whole lump of mankind, but those that are not elect can never believe, for God will never give them faith, and therefore though God doth thus proclaim his love to all, yet seeing it is impossible that any other than the elect should believe, this Text doth not hinder, but that the death of Christ may still be limited to the elect.  
Answ. Then the love of God to the greatest part of the world may be thus expressed, such and so great is the love of God towards you, that when you do that which is impossible for you ever to perform, viz. believe, than you shall obtain that from him, which he cannot in justice bestow upon you, viz. remission of sins and eternal life. And that I may illustrate the absurdity of this Objection, consider what is written in Rom. 3 25, 26. whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, to declare I say, at this time his righteousness, that he might be just, and the justifier of those that believe in Jesus; in which words, we may perceive that God doth proceed in the Gospel in such a way, as he may declare his righteousness in justifying of sinners; and moreover that that God could not be just, and the justifier of the ungodly, but through the death of his Son, for without blood there is no remission, Heb. 9.22. Now if God hath so loved the world, that he hath given his Son, that whosoever believes in him should not perish but have eternal life, than the Son must die for all, otherwise if those he did not die for should believe an hundred times, yet must they die in their sins, yea they are as fare from Salvation as ever they were, and so this opinion doth contradict the word of God, denying that God hath so loved men, or so given Christ that all men may have life through saith; for God is able no more, nor no further to extend the glad tidings of life, peace, and remission of sins, than the death of Christ (which is the ground of the Gospel) doth extend; For he may as well pardon and remit the sins of all Men, without relation to the blood and Sacrifice of his Son, as he way preach and proffer remission of sins, or eternal life to all or any man, for whom Christ did not shed his blood; but as God will not do that which is unjust, so neither will he proffer to do it, for in him justice, and mercy are inseparable, that is, he is merciful, justice, and just mercy, therefore his mercy in proclaiming salvation to all, must be just in the execution, which could not be if offered & not intended to all; the justice of his mercy must extend as fare as the mercy of his justice: so that he which maketh him merciful to offer unto all and not as just to give where, & as he offereth, destroys both justice and mercy, which is a flat denial of God. Therefore (I say) that as the Serpent was lifted up in the Wilderness, so must the Son of man be lifted up in the Ministry of the Gospel, as a universal ground and object of faith for all men, joh. 3.14.  
Another Text for this purpose is 1 Cor. 15.3. where the Apostle speaking to the Corinthians saith For I delivered unto you first of all that which I also received, how that Christ died for our sins, according to the Scriptures: In which words consider, first what it was that he delivered to these Corinthians, and that is, that Christ died for their sins, And secondly, when he delivered this unto them, and that was first of all; Now if Christ had not died for all, Paul could not have concluded that Christ had died for them, for they were at that time Gentiles carried away with dumb Idols, 1 Cor. 12.2. Fornicators, Adulterers, Thiefs, Drunkards, and the like, 1 Cor. 6.9.10.11. And Paul spoke not from any special Revelation of God concerning these men in particular, but he spoke according to the Scriptures, which foretold the death of jesus Christ.  
Now if it be objected, that Paul doth not say, for your sins, but for our sins, joining himself with the rest who were believers at that time, or with the Elect?  
I answer, First, that this could be no glad tidings to the Corinthians that Christ died for Paul and others, if they were not included, & if Paul were not able to prove by the Scriptures, that Christ died for them whilst they were sinners, than they could not receive it, nor stand in it, nor be saved by it, as the former verses express, for faith comes by hearing, & hearing by the Word of God; for we cannot believe that of which we have not heard. Again, 2 Cor. 5.4. It is said, that if one died for all, then were all dead: Paul with the rest that sent that Epistle, having in the former Verses spoken of being besides themselves towards God, and sober for the Corinthians cause, tells them that the love of Christ did constrain them, and why so, because they did judge that they were dead; and how do they prove that they were dead, they tell them that all were dead, and therefore they were dead; and that all were dead appears in that Christ died for all, and this I conceive to be the meaning of these words: If one died for all, then were all dead. 1 Tim. 2.1. We are exhorted to make Prayers and supplication for all men, & the reason is declared in vers. 4. God would have all to be saved; & that his desire is that all should be saved, he hath fully manifested in giving Christ a ransom for all, Vers. 6. Now it is not the will of God that any should be saved, for whom Christ did not die, and our Prayers must be made according to the will of God, therefore if Christ died not for all, we cannot pray in faith for any, much less for all.  
If we have a ground in the Scriptures to pray for the Salvation of all men, then if we do pray in faith for all, or any man, they or he so prayed for, shall certainly be saved.  
To which I answer, that God hath not in the Scriptures declared absolutely or peremptorily that he will save all men, but he hath declared, and that truly and sincerely, that he would have all men to be saved; he speaks in the Optative Mood, he wills it, he desires it: And in this also we must understand that God speaks after the manner of men: now what men desire they use means to accomplish, so God wills and desires the salvation of men, (that is) he puts forth himself in ways & means, to accomplish it, and suitable to this must our Prayers for men be, that God would be pleased to manifest the Gospel of grace to them, which is able to save their souls, that he would bring them (that is) that he would use means to bring them from darkness to light from the power of Satan unto himself, Mat. 9.37, 38.  
Object. We must pray for all, (that is) for all sorts.  
Answ. If we are to pray for all sorts, and not for all of all sorts, than (I say) we cannot pray for one of any sort, for that person whatsoever he be (if any be excepted may be the man for whom we ought not to pray, so this principle doth state a man in an impossibility of fullfilling the mind of Christ, for he would have us pray for all, and we must pray in faith, or we were better to hold our peace, for we shall never obtain any thing of God; we must not doubt james 1. now if God leaves the thing dubitable and unresolved, concerning persons in unbelief, whom he would have saved, and who not, than I must be in doubt also, unless I will be wiseabove that which is written: and so I can pray for the salvation of no man whatsoever.  
Again, 1 joh. 2.1. My little children, these things I writ unto you, that you sin not; but if any man sin, we have an advocate with the Father, jesus Christ the righteous: and he is the propitiation for our sins, and not for ours only, but for the sins of the whole world. The words are plain, only be pleased to consider, that this Epistle was written in general to all believers, such as had attained to the knowledge of the truth; and he tells them, that Christ is a propitiation for their sins, and not for theirs only, but also for the sins of the whole world. The spirit of God foreseeing that men would endeavour to hid themselves under the mists and clouds of vain interpretations, labours to anticipate them by such full and evident expressions, as may no way be avoided with any show or colour of ground, and therefore he puts in, the whole world, the world in an universal and individual consideration; so that no man can without offering great violence and injury to the Text, put any other interpretation upon it.  
Again, in 1 joh. 5.10.11.12. it is said, that he that believeth on the Son of God, hath the witness in himself: he that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son: and this is the record that God hath given to us eternal life, and this life is in his Son; he that hath the Son hath life, he that hath not the Son hath not life. Here we see that the Apostle affirms, that the unbeliever makes God a liar, in not believing that God hath given him eternal life.  
Ob. If God hath given him eternal life, he shall certainly live, and not come into condemnation.  
The answer to this objection is in the latter end of the 11. and 12 verses, in these words, And this life is in his Son etc. As if he should have said, he that believes not, makes God a liar, in not believing that God hath given his Son as a means of eternal life to all men, or in not believing that God hath given him eternal life in his Son: All that God requires of us is, to receive the Son in whom this life is; to believe the record of God, that he hath given us eternal life in him: and he that receives the Son, receives life; and he that receives him not, the wrath of God abides on him, because he receives him not, joh. 3.36.  
Again, 1 joh. 4 8.9. the Apostle saith, He that loveth not knoweth not God, for God is love: In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Here are three things considerable in this Text; first, the description of the divine nature, in these words, God is love: Secondly, the manifestation thereof, he sent his only begotten Son into the world, that we might live through him: and lastly, a principal ground and reason of the want of love, in those persons that love not God, they know him not who is love, and hath manifested the same in sending his Son into the world, that they might live through him.  
If it be objected, That the Apostle wrote this to believers, and therefore when he saith, he sent his only begotten Son into the world, that we might live through him, he therein hath relation only to such.  
I answer, that the Apostle wrote this to Believers is true, but when he saith, he that loveth not knoweth not God, for God is love, he hath relation to unbelievers, and intimateth such persons as are ignorant of God and of his love towards them, manifested in the Gospel. And if these words, (God sent his Son into the World that we might live through him) should only respect believers, than would there be no argument therein to convince those persons that do not love God, as is intended: for of what force would it be with any man that doth not love God, or reason to persuade him thereunto, or to convince him of sin in not loving, to tell him that God is love, and hath manifested the same in sending his Son into the world, that other men (but not that he) might live through him? wherefore we must understand the Apostle in this place, as if he should have said thus, There be many persons in the World that love not God, but if they did but know and consider what he is, and what love he hath manifested towards them, in sending his only begotten Son into the World, that they (through him) might have life, it would be a strong motive and persuasion with them to love him.  
To this purpose of Christ's dying for all, you may further consider these Scriptures: 2 Pet. 2.1. where wicked men which perish are charged with denying the Lord that bought them. Heb. 2.9. where it is said that Christ tasted death for every man. joh. 12.48. where Christ is said to come into the world to save the word. joh. 6.51. where it is said, that he gave his flesh for the life of the world. 1 joh. 4.14. where he is termed the Saviour of the world. joh. 1.29. where he is called, the Lamb of God that taketh away the sins of the word: and divers other places there are to the same effect.  
Further, consider these reasons or arguments: God hath commanded that the Gospel be preached to all men, Mark 16.15. Go preach the gospel (saith he) to every creature: and the Gospel is glad tidings of good things, Rom. 10.15. viz. remission of sins, Luk. 24.47. Salvation Heb. 2.3. and everlasting life, joh. 5.40. Now if the glad tidings (which are to be preached to every creature) be the Gospel, in believing which we have life, and for refusing of which we perish, than Christ must die for all, for there is no reconciliation without a propitiation; without blood no remission, without death no life for sinful creatures: for God hath no peace nor remission for that man, for whom Christ did not die: and God would not proffer (with reverence be it spoken) more than he hath to bestow: Therefore seeing the gospel is to be preached to all, God hath strengthened himself in Christ accordingly, in giving him for all.  
Again, if God command the gospel to be preached to all, and Christ died only for some (the gospel being Christ crucified for their sins, 1 Cor. 15.1, 3.) than God commands a lie to be preached to the most part of men, (which were blasphemy to affirm.)  
Again, if Christ died not for all, and God do not discover for whom he did die, than the Gospel (viz) Christ crucified, cannot be preached to any man.  
Object. The Gospel is to be preached among all, but not to all, nor any in particular in unbelief; we must tell them Christ died for sinners and no more.  
Answ. If Christ died for sinners, and by sinners we understand only some selected ones, than no man hath ground from the Gospel of grace to believe, that Christ died for him, and so cannot establish his soul in the love and grace of God; For Faich comes by hearing, and if the Gospel say no more but Christ died for some, than all we can believe is but that Christ died for some, which may be, and we perish in our sins; now how shall we believe the grace of God in the Gospel, if the Gospel give so uncertain a sound? for as we cannot believe that of which we have not heard, so neither can we believe more of any thing then what we have heard.  
Obj. Its further objected, that we may tell them all, that if they believe they shall be saved.  
Answ. Then I would desire an answer to this one Question, what men are to believe? Some say that we are to believe that Christ died for us, if so, then as the blindman said to Christ, Joh. 9.36. who is he that I may believe in him? so may we say, where hath God so spoken, that Christ hath died for us, that we may believe? They tell us that if we believe that he died for us, than he did die for us, as if faith did beget truth, and not truth beget Faith. The thing to be believed must be true, before I believe it: for it is the Gospel of truth that begets faith in us, and it always begets a faith in its own likeness; therefore although Christ died for Sinners (if all be not included) there is no sufficient ground for any man from the word of truth to believe that Christ died for him, and so whereas the Gospel is to be Preached to every man, this doctrine will not enable the Ministers thereof to preach it to any man, for the Gospel being Christ crucified, extends no further than the Cross extends; and when they come to a company of people without faith, to preach Christ to them, they know not whether Christ died for any one of them or not, and therefore are unable to say to any one of them, that Christ died for their sins; and there is no other name given under Heaven whereby men can have life; therefore this Doctrine of Christ's dying only for some, shuts up the Gospel of grace from the World, and stops the mouths of men from declaring the same.  
Obj. The Gospel must not be preached to men absolutely, but with this condition, if they be converted and repent; for before they repent we must press the law upon them, and tell them that the benefit of Christ doth not pertain to them.  
Answ. We find in the second of the Thessalonians, 1. and 8, that Christ in flaming fire will render vengeance to such as obey not the Gospel, and Joh. 3.18. he that believeth not, is said to be condemned already, and that because he doth not believe in the name of the only begotten Son of God; and so when Christ gave Commission to Preach the Gospel to all the World, Mark. 16.16. he adds, he that believeth not shall be damned; now if such men as are never converted, are to be condemned for not believing; then certainly the Gospel belongs to them, and is a truth in reference to them, before they repent and be converted; and what they are bound to believe, the Ministers of Christare bound to declare to them: and besides, the Gospel is to convert men, and to turn them from darkness to light, to teach them to deny ungodliness and worldliness, and therefore is to be preached to men unconverted, men in blindness and darkness. Besides, if it told men that if they repent, they may and aught to believe that Christ died for them; it is all one in effect, as if they should be told that they may and aught to believe that Christ died for them, though they never repent: for what Christ did was done before they repent, and their repenting makes it never the more to be; and if Christ did not die for them when they were unconverted, it were a vain thing for them to believe in him, though they should repent and be converted.  
Obj. If men were able to repent when they would, than we could not preach the Gospel to all men upon this condition (if they repent and be converted) but repentance is the gift of God, and men cannot turn themselves, therefore we may tell them, that if they repent and be converted, they may believe that Christ died for them; seeing we we know that God will give Repentance to none but such as christ died for.  
Answ. Then we should speak to the most of men to this effect, do that which is impossible for you ever to perform, to wit Repent, and then you may believe that which is not true, to wit, that Christ died for your sins; a very poor encouragement to, or ground of repentance. And for pressing the Law on men unconverted, I would feign know how they can press it upon others and exempt themselves from the sentence of it; for if the Law be alive (considered alone without reference to Christ) than all must perish, small sinners as well as great, seeing all are sinful and unjust; and this pressing the Law before Faith, and exhorting penitents only (as penitents) to believe, doth teach men to lay the ground and foundation of their faith in themselves, and so their faith is stronger or weaker, as they appear to themselves better or worse men. Must be pressed to repentance, love, and holiness, from the love and grace of God towards them as sinners; they must not first believe because they are good, but they must be good because they believe: Paul the chief of sinners obtained mercy, and so became a pattern of the large extent of the love of God, that no man might exclude himself from his grace and mercy in Christ; and Christ conversed with Publicans and Harlots, thereby to show his desire of the good, and Salvation of Sinners, and to reprove the error of the Pharisees, that thought that Christ should save and respect such only as were Pharisaically holy and reform; whereas Christ tells them that (he coming to save sinners) the more sinful men were, the more proper it was for him to apply himself, to recover, reform, and save them by his grace.  
Secondly, all men are called upon to believe, that they may have life, Acts 17.30. now God would not call upon all to believe if there was not a Christ crucified for all to believe in.  
Thirdly, Unbelievers are threatened with eternal death and ruin for their unbelief, Joh. 3.18.36. Matth. 10.14.15. 2 Thes. 1.8, 9 now if Christ died not for all those for whom he did not die should rather be threatened with condemnation for believing, then for unbelief; yea, certainly in whatsoever God condemns them, he would justify them in this, that they did not believe that Christ died for their sins, for to have believed that (if Christ did not die for them) had been to believe a lie, than which nothing can be no more contrary to the God of Truth.  
Fourthly, those men which perish, are chargedwith neglect of salvation, Heb. 2.3. and putting from them the word of eternal life, Acts 13.46. and for not receiving the truth in the love thereof, that they might be saved, 2 Thessa. 2.10. and for not coming to Christ that they may have life, John 5.40. These and the like expressions are used, concerning such as neglect and reject the Gopell; by which it evidently appears, that there was life and salvation in the Gospel for them; for they could not put that from them, which was never there for them; Christ would not blame them, for not coming to him that they might have Life, if there had been no life in him for them if they had come; and there is life in him for none for whom he did not die; the receiving of no truth whatsoever would save them, if Christ had not shed his blood for them; seeing without blood there is no Remission, therefore it is clear that Christ hath given himself to the death for all, and is become a complete means of life to all.  
Object. Christ would not pray for the world, much less would he die for the same, Joh. 17.9.  
For Answer to this Objection, consider these two particulars. First, who they were that Christ prayed for. Secondly, what it was that Christ prayed for. The persons for whom Christ prayed, were those whom God had given him out of the world, vers. the 6. such as had received the word of God, and did know and believe that he was sent of God, ver. the 8. such as the world did hate, verse the 14. such as Christ sent out into the world, vers. the 18. whereby it appears, that the persons prayed for were such as did at that time be-believe, and so were given to Christ; for the World loved them aswell as others, whilst they were in unbelief, and were of the World: And it further appears that it were the Disciples of Christ only, which were there said to be given and prayed for, if you consider the 12. Verse, Those that thou hast given me have I kept, and none of them is lost but the Son of Perdition; compared with the 20. Vers. where it is said, Neither pray I for these alone, but for them also which shall believe on me through their word; Now Christ needs not to enlarge his prayer, for those that should afterwards believe, if they had been included in the former words, those which thou hast given me, for that would have been a vain repetition. Secondly, consider what Christ prayed for, (viz) that they might be one, and that they might be kept from the evil of the World; now Christ did not desire nor endeavour to make unity between believers and unbelievers, but the contrary, and there was no need of Christ's prayer, that Unbelievers (though elect) should be kept from the evil of the World, for the World could not discern any thing in the Elect (during their unbelief) which should cause them to have an evil eye towards them; and if by evil we understand the corruption of the World, than they were of those that made the times corrupt, and so Christ would have prayed his Father to have delivered them out of the evil or wickedness of the world, rather than to keep them from it; and so the reason is evident by what hath been said, why Christ excluded the unbelieving World out of his prayer, seeing he took occasion from the enmity of the world against his people, to make this prayer unto his Father, which prayer was in no sense proper for the unbelieving World.  
And moreover, he excepted the world in no other respect, but as they were considered opposing their own Salvation, not that he would not have all to be saved, but that the World might not prevail against his work in hand, the divulging of the Gospel, which was to be done by his Disciples; (therefore is he so earnest for them, that the evil of the world might not prevail over them in their Ministry in his absence) that thereby the world might know that he was sent of God, vers. 21. therefore their Salvation was more employed in these words (I pray not for the World) than their condemnation.  
Obj Many men were in Hell that very time that Christ did die, and therefore it is a foolish thing to think that Christ died for them.  
First I Answer, that no man is yet in Hell, neither shall any be there until the Judgement, for God doth not hang first, and judge after; and therefore we see the Scriptures referreth the punishment of men until the last day, so Paul writes to the Thessalovians, seeing (saith he) it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and on them that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his Saints, and to be admired in all them that believe, 2 Thess. 1.6, 7, 8, 9, 10. vers. so Matth. 25. when the Son of Man shall come in his glory, and all his holy Angels with him, and shall sit upon the Throne of his glory, than he shall pronounce the sentence of death on the wicked; Go ye Cursed into everlasting fire, etc. And that place, Luk. 16. where Dives is said to be in Hell fire, is a Parable, and proves no more that there was any such thing, then that which is written judges 9 doth prove that the Trees did walk and talk one to another: or that which is written, 2 Esdras 4. doth prove, that the Trees took Council to war against the Sea, to make them more woods, or the Floods of the Sea to subdue the Woods of the plain, to make them another Country. And besides, if we reason from that parable of Dives, that proved his body also to be in Hell, which all grant to remain in the grave, until the Resurrection. But the scope and end of a parable is only to be Considered and Reasoned from.  
But if it should be granted that many men were in hell at that very time that Christ died, yet were it not a foolish thing to believe that Christ died for them as some affirm; for Christ was a Lamb slain from the foundation of the world, and all that grace, means and mercy which God ever since the fall did extend to Adam and his posterity, was in reference to Christ, and the death of Christ doth declare the righteousness of God in all his love and goodness to sinful men that are dead, that he was just, though gracious, loving, and merciful to them.  
And besides, seeing that men do likewise affirm, that there were many righteous in Heaven when Christ died, as there were many wicked in Hell; they may aswell affirm it to be a vain thing to believe that Christ died for those that were in Heaven before, as for those that were in Hell before, but neither of these is true, yet if they were both true, the Objection from thence will vanish, if we consider that the life and death of all men ariseth from the well using or abusing that mercy and favour which is afforded them in reference to the Blood of Christ.  
Obj. If Christ had shed his blood for all, surely he would have afforded the Gospel; (he would publish this glad tidings) to all, seeing, without faith in his blood all men shall perish for whom he died, for he that believeth not shall be damned, Mark. 16.16. and there is salvation in no other, neither is there any other name under Heaven given among men, whereby we must be saved, Acts 4.12. and without faith it is impossible to please God, Heb. 11.6. and whatsoever is not of Faith is sin Rom. 14.33.  
First I Answer, that Faith in Christ is not required of those that never heard of Christ: for the justice of God's mercy, requires no man to do that which is impossible for him to perform, for in so doing God would be a hard master, expecting to reap where he hath not sown, and to gather where he hath not strawed; now no Man can believe that of which he hath not heard, nor never could, if he be considered in reference to that perfect state and condition wherein he was made; and if God should condemn men (that never heard of Christ) for not keeping the Law, than he would require most, where he hath bestowed least, contrary to that which is written, Luke 12.48. where much is given, much is required, and to that Act. 17.30. where God is said (in the times of ignorance) to wink at that vanity and superstition, which (upon the preaching of the Gospel) he required all men every where to repent of. When I say men shall not be condemned for not keeping the law, my meaning is that they shall not be condemned because they are not perfectly holy, just and good, as the Law is, for he that fails in one tittle, is uncapable of Justificaon by the Law, so that the Law condems all men, in that all are sinners; and the Law admits of no repentance, if it be considered alone without reference to Christ; yet men are to be judged by the Law, as it is qualified by the love and grace of God in Christ; so the jews were to be judged by the Law which was given them of God; and the Gentiles by the Law written in their hearts, Rom. 2.12. for when God hath (by the means which he affords) discovered what is good, and what is evil, what is just, and what is unjust; if men apply themselves (with sincerity and uprightness of heart, in love and obedience to God and his truth) to that which is holy, just, and good, they shall surely be accepted, for God is no respecter of persons but in every Nation he that feareth him and worketh righteousness, shall be accepted with him; and the mercy of God's Justice, and the Justice of God's mercy in Christ to lost men, requires of them according to what he affords them, and not according to what they have not, although they once had it, and in what he affords them also. If he were not rich in mercy and ready to pardon, no man would ever be justified or saved by him: and for that which is written, Mark 16.16. if we take notice of what precedes, we may easily perceive that these words, he that believeth not shall be damned, have respect only to such as have the gospel preached to them; for in the former Verse he gives commission to his Disciples to go into all the World, and preach the Gospel to every Creature, and then (when the gospel was plainly and powerfully declared) he that Believed and was Baptised should be saved, and he that believed not should be damned; he that believeth not shall be damned, as he that believeth not makes God a liar, 1 John. 5.20. now he that never heard of the Gospel doth not make God a liar, though he do not believe, no more shall that man be condemned for unbelief, that never heard of the gospel. And for that which is written, Acts the 4.12. that there is Salvation in non but Christ, and that there is no other name under Heaven given amongst men, whereby they must be saved; the Apostles were to preach (where ever they came) Salvation by Christ alone, neither was or is there salvation in or by any other name, though men might and may be saved by that name that never came to the knowledge of it: for that Hebr. 11.6. it speaks not of faith in Christ, but of faith in God; as the latter part of the vers. doth evidently demonstrate, the words are these, for he that cometh to God, must believe that he is, and that he is a Rewarder of them that diligently seek him, so that without faith in God no man can be saved, for that Rom. 14.23. the Apostle there concludes, that whatever a man acts or performs, conceiving it unlawful, he sins in what he doth, though the thing be lawful in itself, (and might be done by a man that had knowledge) as that was which Paul spoke of in that place: but the place speaks not of faith in Christ, only it would have men to be fully persuaded in their hearts of the lawfulness of what they do, and likewise to refrain things lawful in themselves, rather than to be a stumbling block to their weak Brother: and so much for this Objection.  
Object. Christ died for all, but not intentionally, he taking the nature of man upon him, his death must needs extend to all of that nature in the sufficiency of it; but neither God in giving Christ, nor Christ in giving himself, ever intended the benefits of his death, remission of sins and eternal life to any, but the Elect.  
Answ. First I answer by way of concession, that God never intended the benefits of Christ's death to any but the Elect if we take Election according to the Scriptures, for it is the will of the Father that those, and none but those that believe should have eternal life, and believers only are the objects and Subjects of God's Election: for Election looks not on men in Adam, but in Christ. I speak only of such as have the Gospel plainly and powerfully preached to them: but seeing most men do conceive that God doth elect some men to life in unbelief, and leaves the rest, we shall state the Question thus: Whether God did ever really intent that those men which perish and are damned, should have believed, and so have come to life? And to this I answer affirmatively, for it was showed before that God commanded all men to believe in his Son that they might be saved. Mark. 16.15, 16. joh 12.36.37. That he threatneth all those which believe not with everlasting destruction from his presence, and the glory of his power, 2 Thes. 1.7, 8. and that because they believe not, Joh. 3.18. and because they received not the truth in the love thereof, that they might besaved, but had pleasure in unrighteousness, as 2 Thes. 2.10.12. That he pitieth those that perish through the abuse of his grace extended towards them, Psal. 81.8.13. Matth. 23.37. Luke 19.41.42. Therefore it evidently appears that he intended the benefits of his death (viz.) remission of sins, and eternal life to those, who by trusting inlying vanities, for sake their own mercies, Jonah 2.8. and drawing back to perdition, Heb. 10 39 as well as to those, who believe to the saving of their souls, Heb. 10.39. But yet further consider these Scriptures, Joh. 3.17. God sent not his Son into the world to condemn the world, but that the world through him might be saved, This Scripture which sets forth the act of God's love in sending his Son into the World, declareth also his end and intention therein negatively, not to condemn the World affirmatively, but that the World through him might be saved. Again, john. 12.47. If any man hear my words and believe not, judge him not, for I came not into the world to judge the world, but to save the World. Why will not Christ judge those men that hear his words and believe not? because he came to save them. Again, joh. 5.34.40. Christ speaking to the obstinate jews saith unto them, these things speak I unto you, (for what end) that ye may be saved: And ye will not come to me that ye may have life, Neither doth Christ herein express his own desires and intentions of the salvation of those obstinate jews, but the will and intention of his Father also, For he came not down from Heaven to do his own will, but the will of the Father which sent him: therefore it appears that as the death of Christ was extended to all, so likewise the benefits thereof were both by the Father and the Son intended for all.  
Object. If God sent his Son, and it be his desire to save all men, and yet all men are not saved, than God misseth his end and is disappointed of his desire, which is very unsuiteable to him.  
Answ. If God had sent his Son with an absolute and peremptory resolution to save all men, whether they did receive him or reject him, than all must be saved, or God disappointed, which cannot be, for he doth whatsoever he will, and if he work in this sense who can hinder? but God in sending of his Son did intent he should be a sufficient means to save all; and so to save them if they did not resist and despise this grace of his, which if they did, he resolved to condemn them, and not to save them by his Son.  
And whereas it is said that God is unwilling that any should perish, and that he desires the salvation of all; I conceive it is thus to be understood, he is not willing that any should perish for want of sufficient means of recovery, and he desires the salvation of all as they are in a lost condition, unable to help themselves: but not as they are considered malicious contemnen of all grace and savour, means and mercies, for that were to set his attributes at variance and divide God in himself; the mercy of whose justice is to afford means of help to that which cannot help itself, and the justice of whose mercy is to condemn him that refuseth such help, and to save him that receiveth it; so that his mercy cannot desire the salvation of all, but his justice must afford the means of accomplishment; and when his justice affordeth means, his mercy is said to desire, for as what men desire, they use means to accomplish, so what God useth means to accomplish he is said to desire; neither is God disappointed if men neglect this means, for the justice of God's mercy is to render to every man according to his deeds, whether good or evil; as the mercy of his justice is to provide means of life or salvation, so that God is not disappointed in the condemnation of any, for his mercy affordeth them means, and his justice condemns them for contempt thereof, so that as God cannot work against himself so therein he is neither crossed nor contradicted, but remaineth in his attributes entire and complete.  
The next thing I shall speak of, is the sufficiency of the means of grace, or the sufficiency of the means which God affords to work grace or faith in every man; That the Gospel was never published to men with plainness and power, but they were thereby enabled to believe and yield obedience  
That God doth enlighten, invite, persuade and draw all men to himself so fare, and so sufficiently, that did they improve the Talon and price that God puts into their hands they should certainly come to life and glory.  
It will be needful (before I proceed further) to declare what I mean by grace, and what I mean by the sufficiency of the means of grace. Grace I conceive to be an humble and thankful apprehension of the free love, favour, and goodness of God: and when I speak of the sufficiency of the means which God affords to work grace in every man: I mean that God (by one means or other) doth discover himself to every man to be good and gracious. Now whereas it is urged, that men cannot believe, they that so affirm say in effect that men have no ground to believe; for did they apprehend a ground for faith, they would never persuade themselves nor others that they could not believe: but if they would have men to believe that the truth of which they cannot evidence or demonstrate to them, than it is a very proper and ready way for them to anticipate their understandings, and prevent them from inquiry, by telling them that they cannot believe, and that faith is beyond reason, and that God must persuade their hearts, and so cause them to cease to exercise their understandings, that they may work their affections to receive and embrace it upon trust: and when they have so done, to tell them that God hath persuaded their hearts. Men say that faith is supernatural, but how can it be above nature to believe that which we see sufficient ground to believe; and to believe any thing, of which we have no plain ground and reason, is so far from being above nature, that it is below it, and proper to fools, and not to reasonable men. It is true, that faith is the evidence or assurance of things not seen, but the certainty of the things not seen, must be evidenced or manifested to us by things that do appear, or we cannot believe them: the means of grace which we now have, is not so great, nor so clear, as the means which was afforded in the time of Christ and his Apostles; and some others enjoy not so great means as we: but God requires of every man according to what he hath, and not according to what he hath not. When the Author to the Hebrews doth declare to the Jews the danger of neglecting the Gospel, he urgeth it from this Reason, that it was evidently declared & confirmed to them, being first spoken by the Lord himself, and then confirmed to them by those which heard him, God also bearing them witness (that they spoke truth) with signs and wonders, and divers miracles, and gifts of the holy Spirit, according to his own will. Now how can we think that those men could not believe that had the Gospel so evidenced and confirmed before their eyes; or how could the signs and miracles be an aggravation of their sin in not believing, if they had not been a sufficient means to procure their believing; and if they were a sufficient means it must be so in reference to their natural faculties; as Act. 8.16. the Samaritans gave heed with one accord to the things which Philip spoke, hearing and seeing the miracles which he did. And again, Acts 9.33.34.35. When Peter had healed Aeneas, who had been sick of the Palsy eight years, all that dwelled at Lidda and Saron saw him, and turned to the Lord. Again, when Peter raised Dorcas from the dead, it was known throughout all joppa, and many believed in the Lord, vers. 42. and therefore the Disciples (which Christ sent out to preach) were commanded to tarry in Jerusalem until they were endued with power from on high, Luk. 24.49. which power was, the gifts of the holy Spirit enabling them by signs and miracles, to evidence and demonstrate to every man's understanding and conscience (where they came) the truth of the things they declared; as Acts 1.4.5.8. compared with chap. 2. vers. 3.4. so that with great power did the Lord give witness to the things spoken by Christ and his messengers, which miracles had been needless, if faith had been a supernatural gift immediately infused by God. We have the Scriptures, we see the wonderful works of God, and partake of his goodness every moment, and yet can we not believe, and from thence be persuaded to love, serve, and obey the Lord? to love, serve, and obey him, I say; for to believe that Christ was sent of God to die for our sins, or to believe God to be good and gracious, if I am not thereby persuaded to love, serve, and obey him, my faith is nothing, it is dead being alone. Now let us further consider what is written Rom. 10.14. how shall they believe in him of whom they have not heard, and how shall they hear without a Preacher? and how shall they preach except they be sent? plainly intimating, that there is a possibility for men to believe in Christ, when they hear him preached by the Messengers of God, and therefore in the 17. verse he concludes that faith comes by hearing, and hearing by the Word of God; so the gospel is termed the Word of faith, Rom. 10.8. the preaching of the gospel the preaching of faith, Gal. 1.23. hearing of the gospel the hearing of faith preached, Gal. 3.2.5. and when the gospel was preached to the gentiles, God is said to have opened the door of faith unto them, Acts 14.27. and where God affords the gospel he affords faith, as Paul speaks in the like case Act. 17.31. whereof he hath afforded faith to all men etc.  
Again, the gospel is termed the power of God to salvation, Rom. 1.16. the power of God, and the wisdom of God, 1 Cor. 1.18.24. and God is said to save those which believe by the foolishness of preaching vers. 21. Now if the Word of God, the gospel, be declared unto men, and yet they thereby not enabled to believe, then how is it the power of God to their salvation? they being to perish if they believe not, Mark 16.16. for that means which is the power of God to an end, must needs be sufficient for that end.  
Oh. You see it was not sufficient, for all did not believe.  
Ans. It was powerful enough to enable all that heard, to believe, and yield obedience to it; and so powerful in none that it was impossible they should reject it, and so the same means which proves inefectuall to one, may cause another to believe, as appears, Mat. 11.21.  
Object. It is the power of God only to those that are called, 1 Cor. 1.24.  
Answ. Paul speaks in this place, what acceptation the gospel had amongst the sons of men, how different their thoughts were of it, in the 18. verse he saith, it is to them that perish foolishness, to us which are saved the power of God. In the 23.24. verses he saith, the unbelieving jews did stumble at it, and the unbelieving Greeks' accounted it foolishness, but the believing both of jews and Greeks', did esteem it the wildome of God, and the power of God: the unbelievers did not esteem rightly of it, the believers did; but if the gospel were the power of God only to believers, and to unbelievers a dead Letter, than unbelievers were as right in their thoughts (to whom it was foolishness) as Believers to whom it was the wisdom and power of God: yea it had been foolishness in unbelievers to have esteemed it any other then foolishness in point of their salvation, as a means unto which end it was propounded to them: for their condition was more desperate considered with this means then before, it being unable to bring them to faith, and so to life, and yet bringing condemnation on them for their unbelief, 2 Thes. 1.8.  
Again, God upbraids one people with another, Mat. 11.20.21.22. then began he to upbraid those Cities, wherein most of his mighty works were done, because they repent not; We untothee Corazin, and woe unto thee Bethsaida, for if the mighty works which were done in you, had been done in Tire and Sidon, they would have repent long ago in sackcloth and ashes; but I say unto you, it shall be more tolerable for Tire and Sidon at the day of Judgement, then for you, &c  
Now God would not upbraid one people with another, if there were some special means afforded to the one and not to the other, (which made all the difference) for without that means, then Tyre and Sidon could not repent, and with it Corazin and Bethsaida could not but repent; but the words do plainly manifest, that the same means that was afforded to Corazin and Bethsaida, (who repent not) would have caused Tire and Sidon to repent, and thereupon Christ upbraids those Cities.  
Again Romans 2.4, 5. The Apostle hath these words, despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance, etc. Whereby we see that God labours by the riches of his goodness, forbearance and long suffering, to lead those men to repentance, which notwithstanding treasure up to themselves wrath, against the day of wrath. Now it is a vain thing (and fare from God) to exercise forbearance, and long suffering in expectation of impossibilities, to wait when the Creature will do that which is impossible for him to perform; and then the forbearance of God could not (in any sense) beè said to lead wicked men to repentance, but to destruction and ruin, for if God forbear never so long they cannot repent, and the wrath of God comes on them for despising his patience and forbearance and so the for bearance of God, (instead of being rich in goodness) is rendered by this doctrine, rich in wrath, in fire and brimstone; and such goodness might well be despised. If a Prince should make great and rich promises to a subject, if he would run a hundred miles in one hour, and withal threaten to inflict some heavy punishment on him if he do it not, when he knew it impossible for him ever to run twenty, and then to wait many days on him for his performance; he in his punishment being to pay for every hour's forbearance, if in the end he did it not, might not such pretended goodness well be despised, and he also that should pretend it to be goodness. But I say it is evident by the forenamed place, that whilst God did exercise his goodness, long-suffering and forbearance towards them, they might have repent, and therefore the wrath and indignation of God comes on them, for not obeying the truth, but obeying unrighteousness, verse the 8.  
Again, if the gospel were not sufficient to enable men to believe, than it were as weak (in point of Salvation) as the Law, for the Law was holy, just, and good, Rom. 7.12. and if it could have given life, righteousness should have been by it, Gal. 3.21. but none could be justified by the deeds of the Law, Gal. 3.11, 12. because it was weak through the flesh, Rom. 8.3. Now that which was impossible to the Law being weak (not in itself) but through the weakness of the flesh, GOD sending his Son in the similitude of sinful flesh to die for sin, thereby condemning sin in the flesh, and supplied that weakness of men in the flesh, and so made the way by faith to salvation feasable to the Sons of men, verse. 3,4. and Gal. 3.22.24. The ministry of the Law is termed, the ministry of the Letter, of death of condemnation; the ministry of the Gospel is termed, the ministry of the Spirit, of life, of righteousness, 2 Cor. 3.6, 7, 8, 9 Now these different terms do evidently demonstrate, that righteousness, life, and salvation, which was impossible for men (in respect of their weakness) to attain by the Law, is made possible by the gospel, notwithstanding their weakness; and if men in the state of nature were unable to believe the gospel when they hear it preached by the Ministers of Christ, than it would be the Ministry of life and righteousness no more than the Law was, for the Law was not the Ministry of death in respect of itself (for Moses describes the righteousness of the law, that the man which doth these things shall live by them, Rom. 10.5.) but in respect of the weakness of men to perform it; and Paul putting the gospel in opposition to the law, saith, that the righteousness of faith speaketh on this wise, say not in thy heart who shall ascend into Heaven (that is to bring Christ down from above) or who shall descend into the deep (that is, to bring up Christ again from the dead) but what saith it, the word is nigh thee, even in thy mouth and in thy heart; that is, the word of faith which we preach, that if thou shalt confess with thy mouth the Lord jesus, and believe in thy heart that God hath raised him from the dead, thou shalt be saved, verse 6, 7, 8 9 but if men could not believe it when it was preached to them, it could not be said to be nigh them, but as impossible, and as fare out of their power, as it would be for them to ascend up to Heaven to bring Christ from above; or descend into the deep, to bring up Christ again from the dead. And whereas it is said to be nigh, it might be more properly said to be fare off: so than the gospel is the Ministry of life, not in itself only, but in respect of men's power to believe it when it is preached, or declared to them; otherwise it would be all one to be under the Law and under grace, neither would the Gospel bring salvation any more than the law, Tit. 2.11. but would avoidable cause wrath to come upon the sons of men, as the Law did, Rom. 4.15. and would leave them under the dominion of sin as the Law did, Rom. 6 14. for as the Law threatened death, so doth the gospel, Mark 16.16. and the same power which God puts forth (as is conceived) to enable men to believe, would have enabled them to keep the Law; For it is conceived that (besides the preaching of the gospel and Gods bearing witness to it, by signs and wonders) there was a special and almighty power, exercised by God in all them that did believe, which power (I say) would have enabled them to keep the Law, so that there would be no difference between the Law and the gospel, and so Christ died in vain, Gal. 2.21.  
Again God in the Ministry of the Gospel, called all men every where to repent, Act. 17.30 To believe and yield obedience to the Gospel upon pain of eternal death, Mark. 16.16 joh. 12.48. 1 Thes. 1.8.2. 10, 11, 12. Heb. 2.3. 10 28 29. 1 joh. 5.10. joh. 3.18.36. Rom. 2.45. Now I cannot see how it can stand with that goodness and sweetness which dwells in God, and that fullness and riches of mercies which the Scriptures manifest to be in him, to require impossibilities of his creatures, and then in flaming fire to render vengeance to them for not performance.  
Ob●ect. God may do whatever he will, and who shall question him.  
Answ. It's true, God may do whatever he will, but he will do all things like himself, suitable to his nature. For though God be infinite in power, yet is his power so full of goodness, that it can effect nothing which is not agreeable to his goodness; and those that advance the power of God without his goodness, do deny both his power and goodness: Now he proclaims himself in his Word to be love to the Sons of men love in the abstract to those which do neither love him nor know him, 1 joh. 4.8. gracious, long suffering, abundant in goodness and truth, keeping mercy for thousands, etc. Exod. 34.6, 7. Jonah 4.2. Numb. 14.18. Slow to anger and plenteous in mercy, Psal. 103.8. ready to pardon, and of great kindness, Nehemiah 9.17 31. full of compassion, Psal. 86.15. he delights to exercise loving kindness, Jer. 9.24. with him is mercy, Nehem. 13.22, Psal. 57.10.117.2. 2 Sam. 24.14. 1 Chron. 21.13. Psal. 119.156. Dan 9.18. great goodness, Nehemiah 9.25.35. multitude of mercies, Psal. 5.7.106.7.45. manifold mercies, Nehem. 9.10.27. Lam. 3.32. a multitude of tender mercies, Psal. 51.1.69.1. he is rich in mercy, Eph. 2.4. abundant in mercy, 1 Pet. 1.3. he delights in mercy, Mich. 7.18. his tender mercies are over all his works, Psal. 145.9. the earth is full of his mercy, Psal. 119.64. he hath no pleasure in the death of him that dieth, Ezek. 18.32. on the death of the wicked, Ezek. 33.11. but that they should turn and live, ver. 11. he is not willing that any should perish, but that all should come to repentance, 2 Pet. 3.9. he would have all men saved, and come to the knowledge of the truth, 1 Tim. 2.4. Here is a cloud of witnesses of the riches of the grace and love of God to lost men, to miserable men, and all the proceed of God with his creatures, are agreeable to it: but how unsuitable hereunto it would be for him to require impossibilities of them upon pain of eternal death in Hell fire, I leave the Reader to judge.  
Object. God is good and merciful to lost men, in that he sends them Rain and fruitful seasons, filling their hearts with joy and gladness; Act. 14. ●7. in that he bestows many outward mercies on them, and useth much outward means with them, though he afford them not means sufficient to enable them to believe and live acceptably in the use of all.  
Answ God requires these men to employ all the mercies they receive in his service To feed the hungry, cloth the naked, visit the sick. March. 25.42.43 he requires an improvement of every Talon that he delivers to them. Mat. 25 27.30. and as God accepts according to what men have, 2 Cor. 8.12. so will he judge men according to what they have received from him, where he gives much, he will require much Luk. 12.48. and God requires inward and cordial obedience, where he affords such mercies and means, (as men call outward mercies) which they not performing, the curse of God is pronounced against them, and so the more mercies, and the more means they have had here, the greater miseries; and the greater torments hereafter, the sweeter the blessings, the more bitter the curse for ever, every short and fading mercy, proves a lasting and eternal misery, yea Christ himself the gift of God, the mercy of mercies, is to such men (according to this Objection) the greatest of all miseries, and that of invincible and unavoidable necessity, now that is strange mercy and goodness which doth unavoidably bring misery on them that receive it, that man is most happy that partakes least of it, there being no fruit to be had therein, seeing the end thereof is death.  
Object. God required men to keep the Law, which they could not do, and yet he was as full of love and grace then as now.  
Answ. The Covenant of God in Christ was confirmed four hundred and thirty years before the Law was given, Gal. 3.17. Abraham believed God, and it was accounted to him for righteousness, Gen. 15.6. Rom 4.3. Neither did the coming in of the Law make void the promise, Gal. 3.17. but still men were justified by faith, during the time of the Law, now the Law was holy just and good, Rom. 7.12. and God made man just and good, Eccles 7.29. Gen. 1.31. but he falling in Adam from that primitive purity and perfection, became prone to all kind of evil, and subject to death. Now the Law did not bring death upon us, but did discover what we were liable to if it had never been given, it did manifest what the Law of our creation did require: It was not ordained to drown men in Hell, but to drive them to Christ, Gal. 3.24. It was added because of transgression, Gal. 3.19. to keep from sin, to discover sin● to show us our weakness, and inability to stand before God in our own righteousness, Rom. 3.19, 20 23. (lest we should trust in ourselves and be deceived) that so we might trust in the mercy and grace of God alone, so that God's end in giving the Law was full of love and goodness The Law was never alone in the World that a man must needs have stood or fell to that Master. We might have appealed from the Law to the gospel; but there is no appeal from the gospel; the Law did only pronounce that death upon us which we were liable to before it was given, but the gospel pronounceth eternal death in Hell fire on those that obey is not, which punishment we were not liable to, either in relation to Adam's sin, or the Law: for the sentence on Adam was, In dying thou shalt die the death, Gen. 2.17. Dust thou art, and to dust thou shalt return, and so death passed over all men, Rom. 5.12. Chap. 3.19. And the Law went no further, as the Scriptures do evidently manifest, where the penalties of the Law are expressed. Not that I do conceive that wicked men which died under the law shall escape the judgement of Hell, but the Law will not pronounce it on them, but the gospel, Rom. 2.16. For to love God with all our hearts, and our neighbour as ourselves, was the substance of the Law. Now though men could not perform this so, as to be justified in relation to the Law, yet they might so perform it as to be righteous in relation to the gospel and grace of God in Christ, even in the time of the Law. Now that we were not to have perished in Hell fire in relation to Adam's sin or the Law. Consider, we all died in Adam, and Christ to redeem (nor to prevent) us from death, suffered death, he hung on a Tree and so was made a curse for us, and delivered us from the curse of the Law, Gal. 3.13. Deut. 21 23. That we through him might receive the blessing, Gal. 3.14. And if we had been to suffer in Hell in relation to Adam or the Law, than Christ also should have suffered in Hell for us, to have redeemed us from thence, which he did not: The resurrection of the dead comes by Christ, 1 Cor. 15.21, 22. who by death overcame him that had the power of death, Heb. 2.14. So that we should for ever have perished in the grave (had not Christ died and risen again) and never have risen from the dead, to receive the sentence of a second death. And this may serve for answer to this Objection about our inability, (and Gods requiring of us) to keep the Law.  
Again, if the most of men where the Gospel came were unable to believe, than the Gospel or Christ crucified could not be a Gospel of grace, bringing salvation to all men, Tit. 2.11. and 3 4. nor glad tidings of great joy to all people, Luk. 2.10, 11. For if men could have no benefit by Christ unless they came to him, and their condemnation were aggravated for not coming, and God gave them not where with all to come, the case (I say being so with the most of them) the love of God towards them in the Gospel was no other than such as the charity which james speaks of, jam. 2.15, 16. If a Brother or a Sister be naked and destitute of daily food, and one of you say unto them, depart in peace, be ye warmed and filled, notwithstanding ye give them not those things that are needful to the body, what doth it profit? Now if God enjoined them to love in deed and in truth and not in word and in tongue, 1 Joh, 3.18. It is fare from God himself so to do, if he would not have us to bid a man be clothed and warmed, and not give him wherewithal, how much less will he in the gospel of his love and grace to the Sons of Men, bid them to repent and believe that they may be saved, and give them not wherewithal? Yea further, where it is said, God so loved the World, Joh. 3.16. It were then more proper to say, God so hated the world, and whereas God proclaims himself in the gospel to be love, to be gracious and merciful to lost men, this Doctrine proclaims him to be wrath, hatred, anger, etc. to the Sons of men, for if salvation were not to be had by Christ, but through faith, and condemnation came upon them through unbelief, and the condition of men were such, that they could not believe, and God afforded them no power, than the eternal ruin and damnation of the most part of them, was an inevitable effect of the death of Christ, so that this Doctrine tends to the subversion of the free grace of God in the gospel.  
Again, God sent his Son, and the Son in obedience to the Father came to save men, even those which perish, joh. 3.17.12.47. Act. 3 26. now it were absurd to think that Christ was sent, and came to do that, which being come he used not means sufficient to accomplish: for that were to deny the wisdom of God, which always maketh choice and use of means sufficient to effect the ends proposed by it; yet this must needs be concluded, if men could not believe the gospel when it was preached and published to them by Christ, for faith is held as absolutely necessary to salvation as the blood of Christ, (seeing God requires those that hear the gospel, to believe it, upon pain of condemnation in hell fire:) now if Christ hath given himself for any, to whom he hath not given means sufficient to beget faith their condition is as desperate as if he had never given himself for them, according to the old Proverb, As good nothing as never the nearer: for if I know two things, equally and individually absolute by me to be performed, to effect one and the same end, if I do the one, and leave the other undone, it is as impossible the thing should be effected, as if I had done nothing at all: but when ever God propounds means to effect an end, the means is sufficient to accomplish the same: But God did propound means to save those which notwithstanding did perish; Therefore the means used was sufficient to accomplish their salvation, though they perished through the wilful neglect of it, joh. 5.34.40. 2 Thess. 2.10. but if all the means used with those that perish were insufficient to save them, than the end of God in using the means could not be to save them, as the Scriptures plainly declare it was; for that end which the means cannot possibly produce, cannot be the end of God in the means; and seeing God having sent his Son, requires all men (unto whom he is preached with power) to believe upon pain of damnation in hell, it being impossible for the most of those that hear him preached to believe; hellfire must needs follow the giving of Christ (as hath been already declared;) and therefore the ruin and destruction of the most of men may be more truly and properly said to be God's end in giving Christ unto them (according to this doctrine) than the salvation of them, as the Scriptures evidently demonstrate.  
Again, men are charged with the neglect of salvation; now, how can that be neglected which was impossible to be obtained?  
Again, those that reject the gospel, or means of grace, are said to be guilty of the blood of their souls, Act. 18.6. whereas if the means used with them were not every way sufficient to bring them to life, their rejecting of it could not make them guilty of their own death and ruin.  
Again, God bemoanes and laments men that perish, because they did not make use of the means which he afforded them for their recovery: O that my people had harkened unto me, and that Israel had walked in my ways; but my people would not hearken unto me, and Israel would none of me, Psal. 81. O jerusalem, wilt thou not be made clean? when shall it once be? Jer. 13.27. O that thou hadst known in this thy day the things that belong to thy peace; how often would I have gathered thy children as a hen gathereth her chickens, and ye would not? Luke 19.41, 42. Matth. 23.37. These things have I spoken unto you that ye might be saved, and ye will not come unto me that ye may have life. Joh. 5.34.40 yea, moreover God protests and swears, that he hath no pleasure in the death of the wicked, Ezech. 33.11. in the death of him that dyeth, Ezech. 18.32. Now what can uphold the sincerity of God (which were blasphemy to question) in these lamentations, protestations, and professions, less than an endeavour by a means sufficient to save them.  
Ob. This is to overthrow free grace.  
Ans. I do not hold it less free because I hold it more full; neither can I conceive how it can be thought the less free to any man, because it is extended to every man, unless his eye be evil because God is good; I conceive this doth advance free grace upon the throne of its glory proclaiming & discovering God gracious and merciful to all the sons of men, thereby to beget in them good thoughts of God, and to cause them to comprehend and confide in his love.  
Ob. This is to advance the creature, and to give him occasion of boasting.  
Ans. This objection deceives many simple-hearted and well-meaning people, because it hath a specious pretence of humility, in advancing God, and throwing down the creature, though in truth it dishonoureth God, and fills men with pride and vanity. The Scribes and Pharisees would pay tithes of Mint, anise, and Cummin, and neglect judgement, Mercy, and Faith; so many men boast (and no more but boast) of making themselves nothing, whilst they overthrew the justice, mercy, and faith of God, they strain at a gnat (yea at a shadow) and swallow a Camel: for i deny the creature to have any thing but what he receives of God, and boasting is proper for him that hath something which he hath not received, 1 Cor. 4.7. Christ (I say) who is the object of faith, is the gift of God and the gospel (which is the means of faith) is of God, and what the creature is he is of God; now seeing what the creature hath and is, he thus receives of God, there is no ground of boasting, or of this objection.  
Again Luke 17.10. Christ tells his Disciples, 
He that hath nothing but what he hath received, and doth nothing but his duty, hath no ground to boast of what he hath, or of what he doth.  that when they had done all those things that were commanded them, they should say, they were unprofitable servants, they had done that which was their duty to do; plainly intimating that no man hath ground to boast that doth nothing but his duty.  
Ob. Though what I have, I have of God, yet seeing another man hath received as much as I which man believes not, or doth not obey, I may thank myself that I believe, or do obey.  
Ans. This conclusion seems very strange, as though grace received were no grace, if there were a possibility in the receiver to have rejected, resisted, or abused it, when it was manifested or declared.  
Again, whence is it that it is so hard and difficult for a rich man to enter into the Kingdom of heaven? Mark 10.23. for if God doth so work in men both to will and to do, that they are altogether passive, (as men generally conceive) than it was as easy for a rich man to receive and obey the gospel, as a poor man; for, as David speaks of darkness, that it hideth not from God, but that the night shineth as the day and that darkness and light are both alike to him, Psal. 139.12. so may I say in this case, that if it be that Almighty power which raised Christ from the dead, which is exercised in a special manner towards every one that believes (as is usually urged from Rom. 8.11.) than riches and poverty are both alike to it, and it is as easy for one to enter into the Kingdom of heaven as the other; for without this special grace (say they) (not the common and ordinary means which he affords all men where the gospel is preached) we may as well raise ourselves from the dead as believe the gospel: and with this special grace and almighty power we cannot but believe and yield obedience to the truth Now seeing that where God is the sole agent, all things are alike easy to be performed, what life remains there in the words of Christ according to this doctrine) but we may see in the history, that this young man came to Christ with strong desires and affections to attain eternal life, for he came running, and kneeled down to him, and asked him, saying, good Master, what shall I do that I may inherit eternal life, vers. 17. Christ answereth him, Do not commit adultery, do not kill, do not steal, do not bear false witness; honour thy father and mother, vers. 19 the young man replies, that he had observed all these from his youth, vers. 20. and the Scripture saith, that Christ beholding him loved him, and said unto him, one thing thou lackest, go thy way, sell whatsoever thou hast and give to the poor, and thou shalt have treasure in heaven; and come take up thy cross and follow me, vers. 21. But the young man was sad at this saying, and went away grieved, for he had great possessions, vers. 22. whereupon Christ tells his disciples, that it was difficult thing for a rish man to enter into the King doom of God, vers. 23. the reason is, because whosoever will be his disciple must forsake all, and follow him, Luk. 14.33. whosoever will partake of heavenly treasure must part with all his earthly, Mark 10.21. as Peter and the rest of the Disciples had done, vers. 28. doubtless the young man would have parted with much for Christ, but this word All, spoils all; it being a very hard thing for him that hath much, to forsake all.  
Again, God forbids men to have respect of persons in judgement, Prov. 24.23. Deut. 1.16.17.19. Levit. 19.15. and he declares in his word, that he will judge every man according to his works, Prov. 24.12. Job 34.11. Psal. 62.12. Jer. 32.19. Rom. 2.6. Rev. 22.12. without respect of persons, Col. 3.25. as Peter writes unto Believers, in the 1 Pet. 1.17. and he that will give righteousness, judgement, without respect of persons, must consider every circumstance, he must consider the means and opportunities to do, or not to do, aswell as the thing done or not done, and accordingly Christ in the parable doth as much commend him, that by two talents had got other two, as he that by five had got five, because they were alike profitable according to the price that was put into their hands: But if God give faith to one man and not to another, and yet require faith of both alike at the day of Judgement; if God open one man's eyes to see, his ears to hear, and overpower his heart to the obedience of his will; and so leaves the other, that he can neither see, hear, nor be obedient, and then require obedience from both alike at the day of Judgement; how then doth God Judge without respect of persons? he might then be said to judge men according to his own work, but not according to their works, as in Mat. 25.35. and in divers other places he is said to do. The Saints are promised to walk with Christ in white, for they are worthy, Rev. 3.4. those that endure tribulations and persecutions for Christ's sake, God accounts them worthy of his Kingdom, 2 Thes. 1.5. and of the world to come, Luke 20.35. and to escape the evils which shall overtake the wicked, Chapt. 21.36. not that they merit or deserve any thing at the hands of God, for when they have done all, they arebut unprofitable servants, they have done but what was their duty to do; Luke 17.10. but God is pleased to account themworthy, they being worthy only comparatively, being compared with the wicked, covetous, unbelieving, etc. whom the Scripture calls unworthy, Mat. 10.37.22.8. of good, and worthy of evil, Rev. 16.6, and therefore Paul saith to the Saints, it is a just thing with God, to recompense tribulation to them which trouble you, and to you that are troubled rest with us, 2 Thes. 1.6, 7. but if that special power which God puts forth to the one and not to the other make all the difference, than no man is more worthy or unworthy than another, for if he which now perisheth for his disobedience, had partaken of that special grace of God, he would have been obedient and so have been saved; and he that was obedient, if he had had no more means than the other, he would have been altogether as wicked as he; so then consider the thing done or not done, with the means afforded, and all men are alike worthy both of Heaven and Hell, for there being no difference between them, but what God himself hath wrought, there can be no difference in their sentence, if they be judged according to their works, and God will do nothing which shall be any way unsuitable to that righteousness and impartiality which he professeth that he doth and will exercise towards the sons of men.  
Again Proverbes 1.20. wisdom cryeth without, she uttereth her voice in the streots, she cryeth in the chief place of concourse, in the openings of the Gates in the City, she openeth her words, saying, how long ye simple ones will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof; behold I will pour out my spirit unto you, I will make known my words unto you. Because I have called, and ye rofused: I have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would nene of my repooofe: I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind, when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me, for that they hated knowledge, and did not choose the fear of the Lord. They would none of my Counsel, they despised all my reproof. Therefore shall they eat the fruit of their own way, and be filled with their own devices; for the turning away, or ease of the simple shall slay them, and the prosperity of fools shall destroy them; but who so hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. In these words, first we perceive that wisdom cries to simple ones, scorners, and fools, which hate knowledge, to turn from their folly at her reproof, and withal promiseth to pour out her spirit upon them, and make known her words unto them; now if these men were deaf and could not hear, it were a vain thing for wisdom to cry and utter her voice; If they were so simple, such fools, that could not understand what Wisdom spoke, without some other power, than the question was not proper to be demanded of them, how long they would love simplicity, delight in scorning, and hate knowledge, for they must of necessity love simplicity, and hate knowledge, until God change their hearts: but in the 24 vers. Wisdom gins to threaten them, because they refused her call, regarded not the stretching out of her hand, set at naught all her Counsel, and would none of her reproof; that she would laugh at their calamity, and mock when their fear cometh, etc. Now what ground hath Wisdom to be thus offended with these simple ones for refusing her call, seeing they could not hear it? for not regarding the stretching out of her hand, they not perceiving it? and for setting at naught that counsel and reproof of hers, which counselled them being dead and not able to stir to turn from folly to wisdom, without enabling them so to do. And whereas some conceive that they are cried upon, and that wisdom is offended with them in relation towhat they had bestowed on them in Adam; ' its plain that she cries upon them in relation to the means and ability, which she afforded them, being simple ones and fallen, and thereupon doth she manifest her indignation because they did hate knowledge, and when wisdom and folly was before them, did choose or prefer folly before wisdom, they despised her counsel, loved their own ways and devices, until their prosperity brought them to ruin and destruction. And besides the consideration of what they had received before they were fallen, makes wisdoms calling and crying on them being fallen, nevertheless vain, for it could not effect the end proposed, their turning from folly, neither did it give her any further ground of anger, or displeasure, than what she had before this means was used with them, for this means was no means in respect to their present condition, therefore it could bring no guilt on them in respect to their present condition.  
Again, God calls all men every where to Repent, Act. 17.30. Christ promised to draw all men to himself, Joh. 12.32. he is the true light that lighteth every man that cometh into the world, Joh. 1.4.9. did God call and men not able to hear? doth Christ enlighten, and men unable to see? did he draw and yet was it impossible for men to come? And the Objection which is usually made (that these and such like expressions are meant only of the outward means which God affords) is to no purpose, for when God persuades, or draws any man to himself, he doth it in a ration all way and whether the reasons, motives, or arguments are presented to the mind, through the ear, or through the eye, or through neither of these, the arguments are the same, neither more nor less powerful, and these dispositions, inclinations and persuasions which men so much plead for (as the powerful workings of God's spirit in them) yet thinking it unreasonable to have a reason demanded of them, are but dreams and delusions, for God would have no man to step one foot for him but upon rational grounds, he would have men to do nothing, believe nothing, hope for nothing but what they see ground and reason to do, believe, and hope for; else how should they be able to give a reason of the hope that is in them to every man that shall ask it of them, 1 Pet. 3.15. When Abraham was promised a numerous seed, he considered not his own body now dead, when he was about 100 years old, neither yet the deadness of Sarahs' womb, he staggered not at the promise through unbelief; but was strong in faith, giving glory to God, and all from this rational consideration or conclusion, that what God had promised he was able to persorme, Rom. 4.19, 20, 21. So also when he was commanded to offer up his Son Isaac, the child of promise, in whom his seed was to be called; yet he doth it readily, from this rational consideration, that God was able to raise him up even from the dead, from whence also he had received him in a figure, Heb. 11.17, 18, 19 The service of God is a reasonable service, Rom. 12.1. and Christ tells the Iewes that if he had not done amongst them the works which none other man did, they had not been to blame in not believing in him, Joh. 15.24. and therefore their condemnation lay in this, that they had seen and yet hated him and his Father: when Christ blames the unbelief of his Disciples, Mat. 16.8. he doth it by argument and reason, O ye of little faith, why reason ye amongst yourselves because ye have brought no bread, do ye not understand nor remember the five loaves of the five thousand, and how many Baskets full took ye up? neither the seven of the four thousand, and how many Baskets ye took up? how is it that ye understand not that I speak not to you concerning bread? when God would persuade his servants to rest on him for Food and Raiment, he bids them to consider how God feeds the fowls of the air, and how he  the grass of the field; when we are affrighted with our adversaries, he sets before us their vanity, and his almighty power, Isa. 51.12, 13. thus I say God doth always endeavour to establish men upon sound and solid arguments to work on their judgements, not on their fancies, and God speaks not to men in a Language which they do not understand, and so only makes a noise in their ears, but in a language which is plain, easy, and very suitable to them, which will manifest itself to their hearts and consciences, and prevail with them if they do not resist and rebel against it.  
If these men which perished in unbelief in the midst of means, were dead and blind in such sort as men generally conceive they are, how could they then be said to close their eyes lest they should see, who were altogether blind in respect of the object they did shut their eyes against? or how could they harden their hearts against the truth, if the truth did not manifest itself unto, or strive with their hearts? how could their evil and sinful hearts hate the light, if they did not discover the purity of it? Joh. 3.19, 20. It were a needle's thing for Satan to blind the eyes of natural men, lest the light of the glorious Gospel of jesus Christ should shine unto them, if they had no eyes to see and receive this glorious light of the gospel when it was declared to them; for if it were impossible for men to receive the light of the glorious Gospel of Jesus Christ when it was preached to them, than they were as blind as the Devil could make them in point of receiving the gospel, and the Devil needed not to add this second blindness, lest the light of the gospel should shine unto them. But indeed men are not blind for want of eyes, but for want of light, and when light or truth is discovered to them, they have faculties so suitable, fit and apt to receive it, that unless the God of this World, 2 Cor. 4.4. the love of this Would, and pleasure in unrighteousness, 2 Thes. 2.12. blind the eyes of their understandings, and possess them with prejudice, that they will not hear, nor consider, nor show themselves men, Isa. 46.8. Heb. 13.22. 2 Tim. 4.3, 4. Act. 7.57. or unless they wilfully reject and put from them what they apprehend and see, they cannot but submit & yield obedience to it, and therefore the Word of God, the truth of God, is full of light and power in itself, where ever it comes, how slightly soever men esteem of it, and how meanly soever they through their ignorance speak of it, as to call it a dead letter, and the like, it being none other then the wisdom of God.  
Again, God proceeds in such a way which the Sons of Men that are fallen (even with Heathens, those that never heard of the gospel) that they may be without excuse: For Gods doing good to men, giving them Rain from Heaven, and fruitful seasons, filling their hearts with food and gladness, is an evident testimony of his love and goodness, Act. 14.17. and Gods eternal power and Godhead is clearly seen by the works which he hath made, so that all men were and are without excuse in these respects, Rom. 1.20. But if when men had Christ preached to them, they were unable to believe, than they were not without excuse under that, which was the greatest means, for God required those which heard the gospel to believe it, and not giving them faith, they had this excuse, that they could not believe, and this was such an excuse as would not admit of an accusation from a God of mercy, much less of such severe punishment as is to be inflicted on such as have disobeyed the gospel.  
Object. All men are without excuse in relation to what God gave them in Adam,  
Answ. God doth not afford men means now they are fallen, to leave them without excuse in relation to what he gave them before they were fallen: for all the means which God useth with them, being fallen, leaves them never the more excuseless in that respect, so that the means used to such an end, would be vain and to no purpose.  
Further consider, if the loss of Adam's Innocency leave all men without excuse, that is, bring all under the curse of condemnation in Hell, than there could be no redemption for any: For to the transgression of what the severity of his justice is referred, to the obedience of that the goodness of his mercy must be confined; for both respect one object, his mercy the obedience, his severity the disobedience thereof, else God would be divided in himself, or robbed of his Attributes, for should he save some in respect of Christ, and damn others in respect of Adam, simply, without respect to the denial of Christ, there could neither be mercy in the one, nor justice in the other, for both would be void of equity. It is unequal to save for that, the denial whereof is not the object of condemnation; or to damn for that, the obedience whereof cannot be, or salvation by it: So that if the loss of the state of innocency be the cause for which the equity of his justice leaveth all without excuse, and for which its severity executes eternal damnation in Hell, than there can be no salvation at all for any, because the thing is not, nor can be, by which salvation should be, to wit, Innocency recalled, and all fallen equally from it, as all were equally in the loins of the transgressor. Therefore the lost state of innocency in respect of Adam, can render us neither excusable nor inexcusable in respect of Christ, for the objects are different. Adam hath his doom on himself and his posterity, to wit, mortality, the which the coming of Christ did not, prevent, but it must pass over all, and then comes in Christ's Redemption, an endless immortality, which hath its own extremes, Salvation by obedience, condemnation by disobedience; as the other had, continuance of that state if he forbore the forbidden fruit, Death in the day that he did eat thereof; So that the clemency of his mercy, and the severity of his justice, was and is ever versant in the obedience or disobedience of one and the same thing, therefore every one whose restored immortality is eternally condemned in Hell, that condemnation is of himself, and not of Adam.  
Concerning the torments of the damned in Hell, many conceive that the pain of loss which they shall endure, will be greater than the pain of sense; but if those that perish had not such sufficiency of means afforded them, as that they might have come to life and happiness, than there can be no pain of loss to any of them, for that which a man never had, nor never was in possibility to obtain, he can in no sense be said to lose the consideration of all that glory the Saints enjoy affords them no ground to check or blame themselves, for seeing they themselves (by all the means which was afforded) could not attain unto it, they cannot blame themselves for not being possessed of it, yea, instead of trouble of conscience and anguish of soul in this respect, they may have some comfort and ease from this consideration, that their misery was unavoidable and the others glory not attainable by them.  
But it may be objected, that they lost what God gave them in Adam, and this may be horror of conscience to them.  
Answ. No man shall ever perish in Hell for Adam's sin, as is already manifested, but if they should, yet still the case would be alike. for they were lost before they were born, and they have no more reason to blame themselves for what Adam did before they were borne, than an Heir hath reason to blame himself because his father spent his inheritance before he was borne.  
Now I shall speak somewhat of those Scriptures which are usually urged against the universality of God's love, some of them speaking of Gods hardening of men, so that they could not believe, others of his withholding that means from them, without which they could not attain unto faith, and so unto eternal life. And first I shall begin with those Scriptures which speak of Gods hardening of men, & amongst them with the 9 chapter of the Romans, from the 11 vers. to the 23. from whence the great and main Objections are gathered, the words are these: For this is the word of promise, at this time will I come, and Sarah shall have a Son, and not only this, but when Rebecka also had conceived by one, even by our Father Isaac, for the children being not yet borne, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, the elder shall serve the younger, as it is written, jacob have I loved, but Esau have I hated: what shall we say then, is there unrighteousness with God? Godforbid: for he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion, so than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, for the Scripture saith unto Pharaoh, even for this purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth: therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, why doth he yet find fault? for who hath resisted his will? Nay, but O man who art thou that repliest against God? shall the thing form say to him that form it, why hast thou made me thus? hath not the Potter power over the clay, of the same lump, to make one Vessel unto honour, and another unto dishonour. What if God willing to show his wrath and to make his power known, endured with much long suffering the Vessels of wrath ficted to destruction, and that he might make known the riches of his glory on the Vessels of mercy, whom he hath afore prepared unto glory?  
Now if we say that God would the salvation of all, they tell us that God did hate the most part before they had done evil, as he did Elau. If we say that God useth means to soften all men's hearts to bring them to repentance, they say that as he shows mercy to some in this kind, so he hardens others, and that merely of his will, he hath mercy on whom he will, and whom he will he hardeneth: If we say that it is unsuitable to God who is love, 1 joh. 4.8. to the gospel, which brings salvation to all, Tit. 2.11. which is glad tidings of great joy to all people, Luk. 2.10. to all the la mentations, Protestations, and professions of God in the gospel, they tell us, we must not dispute with God, and though we cannot make it out, we ought to believe it. They say Paul himself was at a stand in this thing and could give no other answer, but that God might do with us as the Potter with the clay, make some of us for Heaven and others for Hell, and that we ought not to say unto him, what dost thou? so that men from a misunderstanding of this Chapter, do strengthen themselves against the most plainest and evidentest arguments that are or can be drawn from what the Scriptures speak, of the nature of God, or of the gospel, answering all in the words of Paul. [Nay, but O man who art thou that disputest with God?] Yet we know that it was usual with the Saints in former times to draw conclusions and arguments from the Attributes of God: so Abraham; shall not the Judge of all the Earth dee right, Gen. 18.25. But if God be bound to no law, how can he be unjust? or if Abraham could not have comprehended what had been just, and what unjust for God to do, he would not in the presence of God have so determined as he did. The Author to the Hebrews having spoken of the promise and Oath of God to bless the Heirs of promise, adds these words, That by two immutable things in which it was impossible for God to lie, we might have strong consolation, who are fled for refuge to lay hold upon the hope set before us, Heb. 6.18. but if we affirm that notwithstanding all the promises and proffers of God to do good unto men in his revealed will and word, he may in his secret will intent the contrary, what do we less than affirm that God may lie? Again the Author to the Hebrews useth this Argument to persuade the Saints to persevere in well doing. That God was not unrighteous, to forget their work and labour of love that they shown towards his name, chap. 6.10. And again he persuades them to be content with such things as they had, because God had said he would not leave them nor forsake them, chap. 13.5. but if they had thought that God might have a secret will, which might not agree with what he reveals, it would not have been sufficient satisfaction for Paul to tell them that God had said it, unless he could make it also to appear that he meant and intended what he spoke: we are also to be like our heavenly Father, and especially in this, that we love the evil, the unjust, our enemies, those that hate, curse, persecute, and despitefully use us, Matth. 5.44, 45, 48. Luk. 6.35, 36. but if God's love in bestowing means and mercies on the wicked, be to harden them, to make them vessels of wrath, on which he may show his wrath, and make his power known, who amongst ourselves would not be ashamed to show mercy according to such a pattern? to do men good, that we may have occasion to inflict evil; it's like the mercy of those, which when by torments they have almost deprived a man of life, will give him some Cordial to revive him, that they may further torment him, but God is righteous, just, gracious, merciful, sincere, faithful, and all his promises and his proffers are in truth. And what Paul spoke of the Gentiles, Rom. 2.14. I may say of God, who though he be without law, (he being Lord of all) yet he is a Law to himself; he wills and doth all things suitable to his nature, to his Attributes, and he may aswell cease to be, as to will or do other.  
But against this Doctrine some do Object what is written, Exod. 11.12. and 3.22. where God bids Moses to speak unto the Israelites, to borrow every man of his Neighbour, and every woman of her Neighbour, Jewels of Silver, and Jewels of Gold; now say they it had been wickedness in them to borrow, with an intent never to repay, if God had not commanded them, but seeing he commanded them they did well; for the will, word, or command of God, is sufficient to prove any thing good and just (though it appear unjust to us) and therefore we must not dispute it further.  
Ans. First, I grant that seeing God doth neither will nor command any thing but what is just, his will, word, or command, is sufficient to prove any thing to be just: But secondly, seeing God wils and commands nothing but what is just, and hath given us reason and understanding to judge what is just, and what is unjust, it concerns us to be very careful (as we tender the honour and glory of God) that we believe no word to be spoken, nor action done by God, which we ourselves see to be unjust: for if we profess to believe God to be love, just, merciful, sincere, faithful; and yet believe that God made some men to destroy them without pre-consideration of any evil or wickedness which they would commit, that he commands men to perform this or that thing, and then positively hardens them that they may not do it; and yet punisheth them for not performing of it; that God in his revealed will, professeth to love men, and to desire their good and salvation, and yet in his secret will intends their destruction: that he should teach his people to borrow (promising to repay) but intending to deceive and spoil: it is all one as if we should profess to believe that such a man were very honest, just and good; and yet withal to say, that he would lie, steal, murder, bear false Witness and the like; which things are inconsistent in man, as the former are in God, and he that doth indeed believe the one of God cannot possible believe the other: Now the word which we have translated borrow doth properly signify Ask, they shall ask every Woman of her Neighbour, etc. and so there is no difficulty in the Words, for the Jews were a long time oppressed by the Egyptians, who had made them slaves, and served themselves of them; now when the Egyptians were urgent, and did haste to send them away, as a recompense to them, God bids them to ask Jewels of Silver, Jewels of Gold, and Raiment; and so they should clothe their children with the spoil of their enemies and oppressors, which was but equal and just.  
But now I shall show what I conceive to be the meaning of the 9 of the Romans, and for the better understanding of it, I shall desire you to take notice with me, of the drift and scope of Paul therein. In the 1, 2, & 3. verses, Paul doth solemnly and seriously profess his heaviness and sorrow of heart for his Brethren and Kinsmen according to the flesh, who (saith Paul) are Israelites, to whom pertaineth the adoption, the glory, the Covenants, the giving of the Law, the service of God and the promises, whose are the Fathers, and of whom as concerning the Flesh Christ came, who is over all God blessed for ever, Amen. verse the 4 and 5. then in the beginning of verse 6. Paul prevents an objection which might be made to this effect; If we who are Israelites, to whom pertaineth the adoption, the glory, the Covenants, the giving of the Law, the service of God, and the promises, come short of righteousness, justification, life and salvation; then the Word of GOD, the faith of GOD, the promise of God takes not effect; like unto that which is Written, Chap. 3. 3. what if some did not believe, shall their unbelief make the faith of God without effect: Make the word and promise of God false) God forbidden, saith Paul, vers. 4. yea let God be true, but every man a liar, etc. Now in this place Paul endeavours to Answer this Objection more at large, from the latter part of the 6. Verse, to the end of the Chapter, so that the thing which Paul in this Chapter undertakes to prove, is, that though many, yea the most of the Jews should perish in their wickedness and unbelief, yet God would be just, righteous, and true, in all his words and works; and that every jot and tittle of his word would take effect. And first Paul tells them that they were mistaken, in that they did conceive themselves the children of God, because they were Children of the flesh of Abraham, for (saith he) all are not Israel, that are of Israel, neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called, that is, they which are the children of the Flesh, are not the Children of God, but the Children of the promise are counted for the seed, verse 6.7, and 8. for saith Paul, this is a word of promise, at this time I will come and Sarah shall have a Son, ver. 9 so that Isaac was a child of promise and so must you or your being children of the flesh will profit you little; and this is largely and plainly expounded in the 4. Chapter of the Galatians, verse 21. to the end of the Chapter, Tell me (saith Paul) ye that desire to be under the Law, do ye not hear the Law, for it is written that Abraham had two Sons, the one by a Bondwoman, the other by a freewoman; but he who was of the bondwoman, was after the Flesh, but he that was of the freewoman was by promise, which things are an allegory, for these are the two Covenants or Testaments, the one from Mount Sinai, which gendereth to bondage, which is Hagar; for this Hagar is Mount Sinai in Arabia, and answereth to jerusalem which now is, and is in bondage with her children: but jerusalem which is above is free, which is the mother of us all, (that is, of us believers:) for it is written, Rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children than she which hath an husband. Now we brethren (saith Paul to the Galatians) as Isaac was, are the children of the promise; but as then he that was borne after the flesh persecuted him that was borne after the spirit, even so it is now. Nevertheless what saith the Scripture? Cast out the bondwoman and her Son, for the Son of the bond woman (the children of Abraham according to the flesh) shall not be heir with the Son of the freewoman, (such as believe such as walk in the steps of the faith of Abraham, Rom. 4.12) so that whereas you Jew's rest in the Law, and think therein to have eternal life; you think the Law will justify you, but the Law condemns you; that is, the words and writing of Moses, which are here termed the Law: for though Ishmael were the child of Abraham as well as Isaac, yet you see God would not suffer him to inherit, but he must be cast out; therefore your being children of the flesh is not sufficient to make you heirs of that promise which was made to your father.  
Then Paul proceeds to another instance of the like nature in the 10.11, and 12. verses, and not only this, but when Rebecca also had conceived by one, even by our Father Isaac; for the children being not yet borne, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, the elder shall serve the younger: as if he should have said, that which I affirm doth not only appear by what is written of Ishmael and Isaac, but by that also which is written of Esau and Jacob, the children of Rehecca which she conceived by one, even by our father Isaac: for though Esau were jacob's brother, the elder, the greater, and heir according to the flesh, yet God said that he (that is, his posterity; for Esau never served jacob in person, but rather on the contrary jacob served Esau, and called him Lord, Gen. 33.14.) should serve (the posterity of) jacob the younger. Now these words were a prophecy of what God would do unto the Edomites for their wickedness; and he declares it to Rebecca before the children were borne, before they had done good or evil, that from the beginning he might manifest and make appear that his purpose was not to justify any one of you by works, but by grace; not to justify the whole lump of you, but to elect and choose out from among you such as should believe and be obedient, they, and they only being the seed and true heirs, according to the intent of the promise made to your father Abraham; and therefore neither your natural birth, nor any legal or outward performance, will make you accepted of God, or give you inheritance in the promises of life: for this of jacob and Esau (like the former of Isaac and Ishmael) is an Allegory of the two Covenants, Esau being Lord by birth, but jacob by the fore-appointment of God; so you Jews, and you only, are children and heirs according to the flesh; but believers (as believers) and they only, both of Jews and Gentiles, according to the purpose and election of God: then in the 13. verse he proceeds with these words, as it is written, jacob have I loved, but Esau have I hated, (the following words in Malachi) and laid his mountains and his heritage waste for the dragons of the wilderness; whereas Edom saith we are impoverished, but will return and build the desolate places, thus saith the Lord of hosts, They shall build, but I will throw down, and they shall call them the borders of wickedness, and the people against whom the Lord hath indignation for ever: as if Paul should have said, What God intended in his speech to Rebecca, is more clearly manifested by what is written in the prophecy of Malachi, where you find that though Esau were janobs brother, (that is, the Edomites were brethren to the Israelites) yet God hated Esau, (that is, the Edomites) and laid their mountains and heritage waste, for the dragons of the wilderness, and his indignation was set against them for ever so that it is a vain thing for you Jews to plead for your justification, that you are the children of Abraham, (unless you walk in his steps;) for the Edomites could do as much as that, and yet were destroyed for their wickedness: and that this punishment came upon them for their wickedness, though this place in Malachi doth manifest it, yet I shall produce some other Scriptures more fully to evidence the same: Ezech. 25.12, 13, 14. Thus saith the Lord, because Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended and revenged himself upon them: Therefore thus saith the Lord, I will also stretch out my hand upon Edom, and will cut off man and beast from it, and I will make it desolate from Teman, and they of Dedan shall fall by the sword, and I will lay my vengeance upon Edom by the hand of my people Israel, and they shall do to Edom according to my anger, and according to my fury, and they shall know my vengeance, saith the Lord. joel 3.19. Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. Ames 1.11. Thus saith the Lord, for three transgressions of Edom, and for four, I will not turn away the punishment thereof, because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and kept his wrath for ever. And in Obadiah the whole chapter speaks of the wickedness of the Edomites, and God's anger against them, especially from the 9 verse to the end of the chapter: And thy mighty men, O Teman, shall be dismayed, to the end that every one of the Mount of Esau may be cut off by slaughter, for thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. In the day that thou stoodst on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem; even thou wast as one of them. But thou shouldest not have looked on the day of thy brother, in the day that he became a stranger; neither shouldst thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress, thou shouldest not have entered into the gate of my people in the day of their calamity; neither shouldst thou have stood in the cross way, to cut off those of his that did escape; neither shouldst thou have delivered up those of his that did remain in the day of distress: for the day of the Lord is near upon all the heathen; as thou hast done it shall be done unto thee, thy reward shall return upon thine own head, etc. The evil and unkind carriage of the Edomites towards their brethren the Israelites, is more fully declared in the 20 chapter of Numbers, the 14 15. 16. 17. 18. 19 20 and 21 verses: And Moses sent messengers from Kadesh unto the King of Edom saying, Thus saith thy brother Israel, thou knowest all the travel that hath befallen us, how our fathers went down into Egypt, and we have dwelled in Egypt a long time, and the Egyptians vexed us and our Fathers; and when we cried unto the Lord, he heard our voice, and sent an Angel, and hath brought us forth out of Egypt: and behold we are in Kadesh, a City in the uttermost of thy border, let us pass I pray thee thorough thy country, we will not pass thorough the fields, or thorough the vineyards neither will we drink of the water of the wells; we will go by the King's high way, we will not turn to the right hand or to the left, until we have passed thy borders. And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword. And the children of Israel said unto him, We will go by the high way, and if I and my cattles drink of thy water then I will pay for it: I will only (without doing any thing else) go thorough on my feet: And he said, Thou shalt not go thorough. And Edom came out against him with much people, and with a strong hand; and Edom refused to give Israel passage thorough his border, wherefore Israel turned away from him. Here we see how hardly the Edomites dealt with their brethren in the day of their distress, for which cause the Lord was displeased with them; and so Paul would have the Jews to understand that God would be displeased with them, and punish them, and destroy them, (notwithstanding Abraham was their Father, and notwithstanding any promise he had made to them) if they were rebellious and disobedient.  
Ob. If Paul had thought that the hatred of God towards Esau, or the Edomites, had been for his, or their wickedness, he would have so expressed himself, and not have left the matter so obscure.  
Ans. The Jews pleaded for their justification, that they were the children of Abraham; Paul proves that some of the children of Abraham were hated of God; and to have told them wherefore, had been superfluous, and not pertinent to the argument in hand.  
But if that purpose and election, which Paul laboured to establish amongst the Jews had been this, That God did elect and choose out some of them to life; and hate, or leave (as some interpret the word hate) the residue to destruction, without respect to any good or evil in them, (and that that counsel of his did always take effect) he would not have had such great heaviness, and continual sorrow of heart for them as vers. 2. for then he should have sorrowed because the purpose and counsel of God took effect, he could not then so love them, as cordially to desire their salvation; chap. 10.1. if he had known that God in his eternal and unalterable counsel had so hated them as to leave them for destruction. Besides, God reasons with jacobs' posterity Mal. 1. that he loved them (that is all of them) and yet many, yea the most of them, perished notwithstanding this love, as in chap. 9 27. therefore it was no such love as would save them unless they were thankful and obedient; and seeing it would not infallibly save all those that were so loved, it was not such a love of election as some men conceive.  
Further consider, God is not willing that any of the lost sons of Adam should perish, he desires not the death of him that dieth; he doth not delight in tormenting his creatures; he is excellent in judgement, and in plenty of justice he will not afflict, job 37.23. He doth not willingly afflict, nor grieve the children of men, Lam. 3.33. but if God should hate men with an eternal and unchangeable hatred before they had done evil, where then were his unwillingness to afflict, his slowness to wrath, his goodness to all, and the like?  
Then he proceeds in the 14. verse to make an objection; What shall we say then, or what do we say then, that there is unrighteousness with God? God forbidden saith Paul; for we in thus expounding and interpreting the Scriptures say no more than God himself saith to Moses Exod. 33.19. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: The Israelites had made them a molten Calf, and worshipped it, and sacrificed thereunto, and said, These be thy gods, O Israel, that brought thee out of the land of Egypt, chap. 32.4.8. wherefore the Lord was angry with them, and willed Moses to let him alone that he might consume them, and he promised to make of Moses a great Nation: but Moses still entreats for the Israelites, and in the 32 verse he is so earnest for them, that he desires God to blot him out of the book which he had written, if so that he would forgive their sins: but the answer of God is, Whosoever hath sinned against me him will I blot out of my book. chap. 33.13. Moses desires that God would consider that this Nation was his people; in the 19 verse God tells Moses that he would proclaim his name before him, which name was I will be gracious to whom I will be gracious; so that this is God's name; his power to show mercy to such as seek him in his own way, and to punish the stiffnecked and rebellious, even of the jews as well as others. But if the meaning of Paul were to declare, by Gods loving Jacob and hating Esau, that God had elected some men to eternal life, and reprobated others to eternal death, without relation either to good or evil in them, and that this objection ariseth from thence, Is there unrighteousness with God? then I would feign know what satisfaction Paul gives in his answer, God forbidden; for he saith, I will have mercy on whom I will have mercy, etc. The objection is, whether God be not unrighteous in so doing? The answer is, No; for he saith he will so do. It was as well proved before, in showing that God did it, as it was after, in showing that he said he would do it.  
In the 16. verse, he sums up what he had spoken, in this conclusion, so than it is not of him that willeth nor of him that runneth, but of God that showeth mercy; (that is) though Moses did, and I do desire your salvation, and though you desire and seek salvation in your own way, yet that will not effect it, for for it is not of him that willeth, and though you labour never so much to establish your own righteousness that will not do, for it is not of him that runneth, but it is of him that is merciful, even of God; and therefore you must seek after the righteousness of God which is by faith: then Paul proceeds further to manifest and demonstrate the truth of what he had spoken, for the Scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth, Verse 17. In these words we may consider, first, the end propounded; Gods showing of his power, and the declaring of his Name throughout all the Earth; then, the way and means by which he brought this to pass, he raised up Pharaoh, God would manifest his power and name to all the world, that there was none like unto him in all the earth, so great and so mighty a God, that he would destroy all such as did despise and harden their hearts against him, though he might bear long with them, therefore God raised up Pharaoh a wicked man, one that he knew would harden his heart against him, Exod. 3.19 and brings plague after plague upon him, and then at last when no means would prevail with him, he cuts him off, and this he did that all men should take notice of his power and fear his great name, and not despise and harden their hearts against his word, lest he destroy them in like manner, Exod. 15.26. and seeing God would have this thing taken notice of throughout all the Earth; Paul concludes that he would have the Jews take notice of it aswell as others, that if they hardened their hearts against him, they also should be destroyed, though they were the natural seed of Abraham; but if God did necessitate Pharaoh by an inevitable power or providence to do what he did, than he would declare himself to all the world by such a name as this, that he was a God that did harden the hearts of ment do evil, and then punish them for so doing, but this is very unsuitable to what God professeth of himself.  
Then in the 18. verse, Paul draws this conclusion, therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth; (that is) therefore it is manifest by what hath been said that those that fear him and seek him in his own way as he should be sought, shall find mercy: but those that follow their own ways, and resist him, shall be hardened and perish, be they Jews or Gentiles. (As concerning the manner of Gods hardening I shall declare that in another place.)  
Then he makes another Objection, vers. 19 Thou wilt then, or therefore say unto me, why doth he yet find fault, for who hath resistea his will? (that is) let it be granted, that God hath mercy on whom he will have mercy, and that whom he will he hardeneth, why doth he yet complain of us, for he hath made his Covenant with us, and his promises belong to us, we being Abraham's seed, and he hath given us Carcumcision, and other Ordinances to be observed by us, and therefore in resting herein for life, we do not resist his will, this Paul answers in the 20, 21. verses, etc. Nay, but O man who art thou that repliest against God? as if Paul should have said, dost thou demand of me, who it is that doth resist the will of God, do but consider who thou art that dost make the question, and thou hast answered thyself; thou that dost labour to establish thine own righteousness and dost rest in the Law, when the law itself condemns thee, thou dost resist the will of God, for doth or shall the form say to the forming, why hast thou made me thus? hath not the Potter power over the Clay, of the same lump to make one Vessel to honour and another to dishonour, yet you will not allow me to do with you as the Potter with the Clay, to destroy such of you as go about to establish your own righteousness, and oppose the righteousness that I have ordained, and therein you strive with, and resist your Maker, though it be a sinful and a woeful thing for you so to do, Isa. 45.9. and this is plainly illustrated in jer. 18.1. etc. to the eleventh vers. unto which place the Apostle hath reference, The word which came to jeremy from the Lord, saying, arise and go down to the Potter's house, and there I will cause thee to hear my words: then I went down to the Potter's House, and behold he wrought a work on the Wheels, and the Vessel that he made of clay was marred in the hands of the Potter, so he made it again another Vessel as seemed good to the Potter to make it: Then the word of the Lord came unto me, saying, O House of Israel cannot I do with you as this Potter, saith the Lord? behold, as the clay is in the Potter's hand, so are ye in mine hand O House of Israel: at what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to destroy it, if that Nation against whom I have pronounced, turn from their evil, I will repent of the evil I thought to do unto them; and at what instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant it, if it do evil in my sight, that it obey not my voice, then will I repent of the good wherewith I said I would benefit it.  
In which words we may see that God pleads for no other Power or Prerogative over the House of Israel, than the Potter doth exercise over the clay; That when a Vessel is marred in his hand, he makes it again another Vessel, as seems good unto him: So when God speaks concerning a Nation, or concerning a Kingdom, to build and to plant it, if it do evil in his sight, he may repent him of the good wherewith he said he would benefit them: So that if the House of Israel seek not after his righteousness, but labour to establish their own, than he may destroy them notwithstanding all the promises he hath made unto them, For he is not so bound by any promise that he hath made, but he is at liberty to punish those that rebel and do wickedly, as on the contrary his threatening to inflict judgements on a people, hinders him not from showing mercy to the penitent, as yet forty days and Nineveh shall be destroyed, where though no condition be expressed, yet this condition was employed it they do not repent: and whosoever pleads against this upon what pretence soever, pleads against the will and counsel of God, for what if God willing (saith the Apostle) to show his wrath and make his power known, endured with much long suffering the Vessels of wrath fitted or made up to destruction, and that he might make known the riches of his glory on the Vessels of mercy which he had afore prepared unto glory, even us whom he hath called, not of the Jews only, but also of the Gentiles, vers. 22, 23, 24. That is, if God will manifest his power and wrath on such as do not believe, be they Jews or Gentiles, who are fitted for destruction by their wickedness, in abusing all the goodness and patience of God towards them, and the riches of his mercy on such as believe, who art thou that thou shouldest resist the will of God.  
But whereas it is conceived by some, that God doth make some men of purpose to damn and to destroy them and so hardens them that they may be fitted for him to show his wrath towards them, and all merely of his will, without consideration of any evil in them; as this is very contrary to God and the gospel, as is elsewhere manifested so it cannot be the meaning of this place; for when the question is made to Paul, why doth, he yet complain, for who hath resisted his will: if he mean such a will as this, that God doth make or raise up some men, whom merely of his will he hardens, and others whom merely of his will he softens; then Paul doth not answer to the question he himself propounds, for his answer proves nothing but what is granted in the Objection, yea, it is the ground of the Objection, for the Objection is, why doth God complain, the ground of it is, seeing he doth whatever he will, he hardens and softens whom he pleaseth: Paul answers that God may do with men what he will, as the potter with the clay; but though he may, & doth do what he will, yet the objection remains still, why doth he then complain of what is done: for as the pot doth not say to the potter, why hast thou made me thus? so the potter doth not complain of the pot which he hath made according to his will, saying, why art thou thus made? for then the pottter must be angry with, and complain of himself that made it so: but the reason why God was angry with them was because they sought righteousness as it were by the works of the Law, and not by faith, and that is given also as the reason why they did not attain to the Law of righteousness, as is evident in the 31, and 32. verses of this Chapter, but Israel which followed after the Law of righteousness, hath not obtained to the Law of righteousness: wherefore (not because they were not elected) but because they sought it not by Faith, but as it were by the works of the Law; for they stumbled at that stumbling stone, etc.  
Now let us take the advice of the Apostle Peter in his 2. Epistle, 3. Chapter, and 15 Verse, and account the long-suffering of God salvation, even as our beloved brother Paul also in all his Epistles (saith he) hath Written unto you according to the Wisdom given unto him; and though some things in Paul's Epistles (as in particularin this Chapt.) be difficult and hard to be understood, yet let us be careful that we do not make the patience or forbearance of God destruction to any man, for be is not willing that any should perish, but that all should come to repentance, as it is in the 9 verse of the forementioned Chapter.  
joh. 12.39.40. therefore could they not believe, because Esaias said again he hath blinded their eyes, and hardened their hearts that they should not see with their eyes, nor understand with their heart and be converted and I should heal them; hence it is inferred that as God affords some men means sufficient to beget faith in them, so he blinds the eyes, and hardens the hearts of others that they cannot believe.  
I Answer, first where it is said they could not believe, and that God blinded their eyes and hardened their hearts, that they should not believe, neither of these expressions implies any natural inability or want of power in them to believe; only it declares that what God fore saw, and by his Prophet foretold, could not but be fulfilled: For could, would, and should, are signs of one and the same mood; and where it is read that they should not, etc. it may be as truly and more properly be read, that they would not. And therefore we may observe, that these very persons are exhorted to believe, in the 36 verse, and in the 37 verse, Christ complains that though he had done so many miracles before them yet they believed not on him; but if God had hardened their hearts that they could not believe, Christ would not have admired at their unbelief, and there were no emphasis in Christ's doing so many miracles before them, for if their condition were such that though many miracles were done before them, they could not believe, than one miracle had been as proportionable a means to work faith in them as many; and where Christ did one miracle before them, if he had done a thousand, and withal so blinded their eyes, and hardened their hearts, that they could not believe, their unbelief had been no more strange, nor no more to be complained of, then if he had done nothing. And for the meaning of the place I conceive it to be none other than this that God foreseeing and by his Prophet foretelling the unbelief and blindness of the Jews notwithstanding all the means which God had afforded them, it could not be but the Scripture and word of God must be fulfilled, as was formerly expressed, and in that sense they could not believe, as Judas could not, but betray his master, and as the soldiers could not but part the garments of Christ, cast lots for his Vesture, and pierce his hands and his feet, and the like.  
Obj. But it is said they could not believe because God had blinded their eyes, etc.  
Answ. God doth not positively blind the eyes, nor harden the hearts of any: God doth not incline nor dispose any man's heart to hardness, as james speaks in the like case, let no man say when he is tempted to evil, that he is tempted of God, James 1.13. so let no man say when he is hardened in evil, that he is hardened of God, for God in so doing should be contrary to himself; and it is proper to the Devil to blind the eyes, and harden the hearts of men against the truth, as the Apostle speaketh, 2 Cor. 4.4. that by manifesting the truth they so commended themselves to every man's conscience in the sight of God, that if their gospel were hid, it was hid to those that perish, in whom the God of this World hath blinded the eyes of them that believe not; lest the light of the glorious gospel of Jesus Christ, who is the Image of God should shine unto them; so it is God that by his ministers discovers the truth, and the Devil which hides it from the sons of men. But if it should be granted that God did blind their eyes, and harden their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted; yet this would prove an ability in them to see and understand before God had blinded them; for he could not be said to blind their eyes that they should not see, if they were so blind before that they could not see. But the meaning of this place will appear plainly, if we consider Matth. 13.15. where the same Prophecy is related and said by Christ to be fulfiled, in that the Jews themselves had clozed their eyes, lest at any time they should see with their eyes, and understand with their hearts, etc. and Paul repeating the same Prophecy, makes the same application of it, that his master did before him, that they did verify the saying of the Prophet, in that they had clozed their eyes, lest they should see with their eyes, etc. Acts 28.27. so than if it be granted, that where it is said in Joh. 12.40. that he hath blinded their eyes, etc. that by he, God is to be understood, yet it must be in such a sense as they may still be said to close and blind their own eyes; as Matthew records the words of Christ, and it must be in such a sense as is suitable to God and the gospel: The question than is, how God is said to blind their eyes, and harden their hearts, and how they are said, to blind their own eyes? which I conceive to be in this sense; God blinds their eyes and hardens their hearts accidentally; the gospel which was intended of God for life, becomes a stumbling to them, their table a snare, and that which should have been for their good, a trap, so that they fall and are broken, and perish. But they harden their own hearts positively, directly, willingly, and wilfully; so that this makes nothing to prove men's inability to believe the gospel when it is declared to them, but only shows that the gospel which naturally leads men to repentance, to thankfulness, and fruitfulness to God, doth accidentally through men's wilfulness and stubbornness produce a contrary effect; and so whereas if they did bring forth fruit answerable to the means, they should receive a blessing from God, they bringing forth thorns are rejected nigh unto cursing, whose end is to be burned, Heb. 6, 7 8.  
Again, Mark 4.11, 12. and he said unto them, unto you it is given to know the mystery of the Kingdom of God, but unto them which are without, all these things are done in parables, that seeing they might see and not perceive, and hearing they might hear, and not understand, lest at any time they should be converted and their sins be for given them; in which words thus rendered two things are employed: First; that the end of Christ in speaking to them in Parables, was to prevent or hinder them from being converted and so from having their sins forgiven: Now what can be more contrary to God than this, in all his protestations and professions, or to the gospel of his grace to the Sons of Men. The second thing employed is, that if Christ had spoken the things of God plainly, and not in Parables; it was possible (if not probable) that they had seen, understood, been converted, and so have had their sins forgiven them; now this would prove an ability in men to see, understand, and be converted; when the things of God are declared plainly to them, which doctrine those that urge this Scripture (to prove that God speaks to some men that they may not be converted) will by no means allow; though indeed it be a foolish thing to conceive that God did speak to those men in parables, lest they should see and understand, which were so blind that they could not see nor understand, though he had spoken never so plainly; but the words may be thus read or rendered, to them which are without, all these things are done in parables, that seeing may see and cannot perceive, and hearing may hear and cannot (that is, will not) understand; lest at any time they should be converted, and their sins should be forgiven them: and this manner of speaking is often times used amongst us; for instance, when a Master calls upon his Servant, and his Servant neglects to answer him, or come to him, the Master expresseth himself by way of reproof in this manner; Cannot you hear? cannot you answer? cannot you come when you are called? implying that he is able, and aught to come, and therefore is worthy of reproof in that he demeans himself like one that is unable, that cannot come: so we say of him that neglects some opportunity of doing himself good, if he cannot make use of an opportunity when he hath it, it is no matter though he miss what he desires:  
Now when we say if he cannot, our meaning is, if he may or can, and do not, or will not; so these words [that seeing, may see, and cannot perceive, and hearing may hear and cannot understand, least at any time they should be converted and their sins should be forgiven them,] are spoken by way of reproof of the Jews, and are given as the reason of Christ's speaking to them in Parrables, and not as his end in so speaking. For the things by which they might have been converted and their sins forgiven them, were spoken to them plainly: but seeing they might see and did not, and might hear and did not: therefore Christ would not discover those further miseries of the Kingdom which were proper and peculiar to them which had already believed in him. And that this is the meaning of the place, appears more plainly, if you consider Mat. 13.11, 12.13. where the same History being recorded, the reason is given by Christ to his Apostles, why he thus spoke to the unbelieving Jews in Parrables, because they had not improved the light already discovered to them, [for whosoever hath to him shall be given, and he shall have more abundance, but whosoever hath not, from him shall be taken away even that he hath vers. 12. And again vers. 13. (not because seeing they might not see, but) because seeing they did not see nor understand, (that is) they closed their eyes and would not see, as it is expressed vers. 15. so that this doth not prove any inability in men to believe the gospel when it was preached to them, but rather the contrary, seeing they were blamed for not believing, and counted unworthy to partake of further light, who were so perverse and obstinate against the light they had.  
Again, 1 Sam. 2.25. the latter part of the verse, notwithstanding they hearkened not to the voice of their Father, because (or for) the Lord would or was willing to slay them: Here it is conceived that Gods desire of their destruction was the cause of their not harkening unto the voice of their Father, but this is contrary to what God professeth, Ezek. 33.11. and the 18.32. that he hath no pleasure in the death of the wicked, in the death of him that dyeth but that he turn from his sins and live: now if the repentance of a sinner be more pleasing to God, and more willed and desired of him then his death, than God's desire or will to slay a sinner, cannot be the cause of his not repenting: but this word for or because is spoken only by way of demonstration of the truth of what precedes, like unto that which is spoken of Mary in the gospel, that much was forgiven her for she loved much, Luk. 7.47. Not that her love was the cause or reason that her sins were pardoned, but her love did demonstrate that she apprehended the pardon of many sins, for to whom little is forgiven, the same loveth little; so in this place, they hearkened not to the voice of their Father, because, or for the Lord would or was willing to slay them, (this is) the desire, willingness and resolution of God to destroy them, vers. 34. notwithstanding their Father had reproved and counselled them, doth evidently demonstrate that they did not hearken unto their father's voice, for if they had hearkened and turned from their wickedness; they should have lived, they should not have been destroyed according to Ezekiel 33.12, 13, 14, 15, 16. verses.  
Again, it is objected from certain places in Exodus, viz. I will harden Pharaoh, chap. 7.3. But Pharaoh shall not hearken unto you, vers. 4. And the Lord hardened the heart of Pharaoh that he harkened not unto them, chap. 9.12. From those and the like places men do conclude that God doth positively harden the hearts of some, so that they cannot believe and obey the truth, for (say they) God was so fare from enabling Pharaoh to do what he required of him, that (on the contrary) he hardened his heart that he might not do it.  
For answer whereunto, consider (that as God tempts no man to sin, so much less doth he harden any man in sin. Again, where it is said, I will harden Pharaohs heart chap. 7.3. But Pharaoh shall not hearken unto you, vers. 4. It may as truly and more properly be read, And I shall hearden Pharaches heart. But he will not hearken unto you, for shall and will (in this place) are only signs of the Future Tense, serving to express somewhat to come. For God did not exercise any coercive power upon Pharaoh, that kept him from harkening to his word, or from letting the people go; but only did declare what effect the means which God intended to use with Pharaoh would take upon him, even to harden his heart, though the means used did properly and naturally tend to soften it; and so God might be said to harden Pharaohs heart, because he did that for (or before) him, whereby he knew Pharaoh would take occasion to harden his own heart, as appears in this, that when God sent Moses to Pharaoh to require him to let the people go, God tells Moses that he was sure that Pharaoh would not let them go, but by a mighty hand, God knew that instead of obeying his command he would be hardened by it, and yet bids Moses to go and do the Message.  
Object. How can this agree with that love and goodness in God which hath been pleaded for: for if God do that which he knows will indirectly or by accident make us worse and harden us, he might with as much love and goodness directly do it.  
Answ. The case is fare different, for if God had positively or directly hardened Pharaohs heart, than so fare Pharaoh had been without fault, because God did it, and he could not help it, and for God to have hardened him in this sense, and then to punish him for his hardness, was inconsistent with the justice and goodness of God.  
But if God do that which is just and good (which properly and naturally leads men to do the like) is his goodness ever the less, or should he forbear to do good, because he sees that men will abuse his goodness, than God must not act like God, when men will not act like men, but must go out of his way, and do things unlike himself, or cease to do what is suitable and agreeable to his excellent nature, to comply with their wickedness and stubborness and so instead of converting evil men, and making them like himself, he himself would become like to them.  
But let us a little further consider what is here done to Pharaoh; Pharaoh doth oppress, afflict and grieve the people of God, and their cry and their groaning (by reason of their bondage) came up unto God, and God had a respect unto them, and resolves to deliver them out of the hand of the Egyptians, and to bring them into a good and large Land, flowing with Milk and Honey, according to his Covenant and promise. Now God sends Moses to Pharaoh, to desire him to let the Hebrews go three day's journey into the wilderness to worship; yet God knew that he should harden Pharaohs heart thereby, or that Pharaoh would harden his heart thereupon, which is all one, should God have suffered his people to remain in slavery and sorrow under their Taskmasters and not have sent to tell Pharaoh of it, because he knew he would not hearken, but be hardened.  
Again, when Moses had delivered his message to Pharaoh, and received that answer from him, Who is the Lord, that I should obey his voice, and let Israel go? I know not the Lord, neither will I let Israel go: should God now have lest Pharaoh, and not by his miracles have manifested himself to be the Lord, because he knew Pharaoh would be hardened, and not set his heart to consider it; or when the judgement did soften Pharaohs heart, and he desires a removal of it, promising to let Israel go, should God refuse to show mercy to him on his repentance, knowing that he would be hardened upon the receipt of it; should God cease to be, or do good, because Pharaoh would abuse his goodness, and thereby take occasion or liberty to do evil, than God could not manifest to the sons of men the riches of his goodness and mercy, his readiness to pardon, etc. Moreover, if we take notice of the history we shall find by divers passages that Pharaoh was free in what he did, and that God did not harden him in any evil (otherwise then hath been declared) nor hinder him from any good: For when Moses speaks to Pharaoh of destroying the Frogs from him and his houses, he declares this to be the end and reason thereof, That Pharaoh might know that there was none like to the Lord their God, chap. 8.10. yet in the 15 verse we find a contrary effect, together with the ground and rise of it: the effect was, that Pharaoh hardened his heart, and hearkened not unto them, as the Lord had said, or foretold; the rise and ground of it was, he saw there was respite, the judgement was over, and he in stead of turning the grace and goodness of God into thankfulness and obedience, turns it into deceitfulness and stubbornness.  
Again, when Moses promiseth Pharaoh to entreat the Lord that the swarms of flies might departed from him, his servants, and from his people: He charges Pharaoh that he should not deal deceitfully any more, in not letting the people go to sacrifice unto the Lord, vers. 29. but if Pharaoh had been so hardened by the Lord, that he could not hearken and let the people go, he had not dealt deceitfully, but on the contrary, the deceit had been in God (according to this doctrine) in commanding Pharaoh upon a great penalty to let the people go, and yet to harden his heart that he could not let them go: but we may find vers. 32. that Pharaoh hardened his heart at that time also, neither would he let the people go.  
Again, when the thundering and hail ceased, Pharaoh sinned yet more, and hardened his heart, and would not let the people go: Why? he saw the judgement was past, and in stead of being thankful thereupon he is more stubborn, chap. 9 34, 35. and yet chap. 10.1. God is said to have hardened Pharaohs heart in that particular; whereby it is further evident that God is said to harden him, in that sense only which is already manifested. God is said to raise up Pharaoh of purpose to show his power in him, and that his name might be declared throughout all the earth chap. 9 16. and to harden him, that he might show his signs before him, chap. 10. 1. therefore seeing God declares his end in hardening Pharaoh, he owns the act.  
Aus. Let us a little consider the places for the first, chap 9.16. if we read what goes before, and what follows, we may see that God did not raise up Pharaoh to show his power, or to declare his name in his destruction, as Pharaoh was a man, but as he was a wicked proud, stubborn, stiffnecked, and rebellious man: for vers. the 14. he saith, For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people, to what end, to harden him? no, but that he might know that there was none like God in all the earth. And in the 17. verse, he saith, As yet exaltest thou thyself against my people, and wilt not let them go: but if God had hardened him in that sense, which some men conceive; it could not then be said to Pharaoh, that he exalted himself against God, but that God had exalted Pharaoh against himself. But the meaning of it I conceive to be this. God foreseeing that Pharaoh would be a stubborn and rebellious man, one that would exalt himself against him, after many miracles and judgements, and much means to humble him, raised him up of purpose the being a man for the purpose) to show his power, and declare his name in his destruction, that others might take notice thereof, and not rebel against God as Pharaoh did, lest they were plagued and punished as he was. And accordingly the Priests and Diviners of the Philistims, Sam. 6.6. when the judgement of God was upon the people for retaining the Ark, exhorted them to send it away in these words; Why do you harden your hearts, as the Egyptians, and Pharaoh hardened their hearts, when he had wrought wonderfully amongst them; did they not let the people go, and they departed? whereby we perceive that they better understood the meaning of God in his dealing with Pharaoh, and made better use of it to the people than most in our days do: whereas if Pharaohs hardness had been wrought in him by God, his destruction for the hardness of his heart had been very unfit for God, thereby to manifest his power and name to all the world; unless he would have them to take knowledge of him to be a God that made men fin, and then punished them for it: for that Chapter 10.1. it agrees with the former place, and as I conceive is thus to be understood: God willing to declare to Phoraoh and to all the World (by his signs and miracles) that he was a great and mighty God, and that there was no resisting of him; and that he would punish such as did abuse his grace, and turn it into wantonness, and stubbornness; did take occasion upon his foreknowledge of Pharaohs wickedness and deceitfulness to manifest the same in him: for in the 9 chap. 27, 28. verses, we find Pharaohs repentance for refusing to let the people go; and he said unto them, I have sinned this time, the Lord is righteous, and I and my people are wicked; entreat the Lord, (for it is enough) that there be no more mighty Thunderings and Hail; and I will let the people go, and ye shall stay nolonger: Now this repentance of Pharaohs, was cordial (though afterwards he dealt deceitfully and hardened his heart) and God who is rich in mercy, ready to pardon and forgive upon repentance and submission, did cause the Thundering and Hail to cease; now God may be said from one consideration, to remove the Judgement from Pharooh and his people to save them, and yet from another consideration he may be said to remove the same judgement, to the end he may destroy them; for when God speaks of intending the good and salvation of such men as perish in the means and mercies he bestows on them, he declares that end which the means doth properly and naturally lead unto; but when he speaks of intending the punishment, evil, or ruin of men, in the means and mercies he bestows on them, than he speaks in reference to their neglecting, refusing, or abusing thereof.  
Now this latter is not his proper and immediate end, considering what the person is when he bestows these mercies and means on him: but it is his end in reference to what the person will be, or do, upon the receit of the mercies and means, being grounded upon his foreknowledge of their wickedness and perverseness, and somewhat in the like sense Christ speaks when he saith he came not to bring peace but the sword; and so Simeon saith of Christ that he was set for the fall of many in Israel.  
But I shall now speak somewhat of those Scriptures which are urged to prove, that God in the publication of the gospel, withheld that means from some men, without which they could not believe: and first I shall begin with that which is written Joh. 6.37. all the Father giveth me shall come to me, etc. hence it is inferred, that God looking upon the lump of lost men chose out some of them, and gave them to Christ, leaving the rest merely of his will, without consideration of their embracing or rejecting the gospel; and those thus given he by a special and almighty power causeth to come, which power being not exercised toward the rest of the Sons of men, they cannot come to Christ.  
First, consider that this word shall in this place, doth not signify any power or compulsion exercised by God, to cause these men to come to him, but is merely a sign of the Future Tense, and may as well be read, will come to me.  
Secondly, I deny that God doth put any such difference between the sons of men in unbelief, (but of this in another place.)  
Thirdly, the scope of the place carries it another way, for in the 26 verse Christ reproves those persons, for that their end in seeking of him was low, base and sinister. In the 27 vers. he exhorts them first negatively, not to labour for the meat which perisheth; then affirmatively, but for that meat which endureth to everlasting life, which saith he, the Son of man shall give unto you, you unbelievers which seek me for the loaves, vers. 26. which did see, and yet did not believe, vers. 36 which did murmur at Christ, vers. 41. unto you will I give that meat which doth endure to eternal life, for to that end am I sent and sealed of the Father: and this meat or bread was his Flesh, which he was to give for the life of the World, vers. 51. In the 28 verse. the Jews demand of him what they should do to work the works of God, that so they might be partakers of that meat, which he was sealed of the Father to give unto them? Christ tells them that they were to believe on him whom God had sent, verse 29 they pretend a willingness to believe, if they saw any ground or foundation for their faith; and therefore they say unto him vers. 30. what sign showest thou, that we may see & believe what dost thouwork? Moses manifested himself to be of God, for he gave our Father's bread from Heaven, vers. 31. but what dost thou? Christ tells them in the 32. 33. vers. that Mosis did not give them that bread from heaven, but saith he, my Father doth give you the true bread from heaven, for the bread of God is he which cometh down from heaven, and giveth lise unto the world. The Jews than desire to have that bread given them evermore, vers. 34. Christ tells them that he was the bread of life, and if they did come to him they should never hunger; and if they did believe on him they should never thirst: but saith Christ, whereas ye pretend that if ye did see, ye would believe, you also have seen and believed not, vers. 35, 36. Then Christ proceeds further, vers. 37. and tells them that all that the Father giveth him, (that is, to give eternal life unto which the Jews desired, ver. 34.) will come to him, and him that cometh he will in no ' wise cast out: for he came not down from heaven to do his own will, but his Fathers; and this is his Father's will, that of all that he had given him, he should lose nothing, but should raise it up again at the last day, and that every one that see'ch the Son, and believeth on him, should have everlasting life, vers. 40. but seeing ye have seen and believe not, the bread of life which you desire, belongs not to you; you are not of those which the Father hath given, or commended to me to that end: I have no commission from the Father, to bestow life upon you but only to such as come unto me, as believe on me: and this I conceive to be the meaning of this place, all that the Father giveth me, will come to me.  
Here is one Objection needful to be answered, to take off a seeming contradiction which some may apprehend from what hath been said (viz.) that in opening of the 27 verse. I say that Christ was appointed of the Father, to give eternal life to those which believe not; and in opening the 37 verse. I say, Christ was appointed of the Father to give life only to those which should believe.  
To which I Answer, that God gives all men eternal life in Christ, 1 Joh. 5.12. or he gives Christ a sufficient means to bring all men to life; Christ by his death hath purchased life for every man & he declares this in the gospel to the Sons of men, now those that will not believe it, receive it nor live to it, in the day of grace and mercy, (which is all that God requires) ut is not his will that they should partake of it, at the last day, the day of Judgement.  
Again, Joh. 6.43, 44. murmur not among yourselves, for no man can come to me, except the Father which hath sent me, draw him: whence it is inferred, that the reason why those murmuring Jews did not come to Christ, was, because they could not, that means being wanting which caused others to come; For the opening of this Scripture, consider that this word draw, hath an equivocal acceptation, some times we are said to draw, when we use means to remove a thing though it be not moved by the means; some times we are said not to have drawn, notwithstanding the means, when the means so used doth not take effect; as thus; we say I have drawn such a man, but he will not come, and yet of the same person, we say we cannot draw him; in like manner we say, I have persuaded such a man, and yet we say of the same man (when our persuasions take not effect) that I cannot persuade him, so that he is persuaded, and yet he is not persuaded, he is drawn, and yet he is not drawn; therefore we must consider how the drawing of the Father is to be understood in this place, whether thus, none can come to me, except the Father use means to draw him; or thus, none can come to me, except the means used by the father prevail with him. Now both these are true, but the first is not to be understood in this place; for the Argument of the place, is, that those that are so drawn by the Father, as the place intends, do all come. Now all that the Father doth use means to draw, do not come, for some draw bacl, Heb. 10.39. some resist and oppose, Act. 18.6. Act. 7.51. and God having raised up Christ, sent him to bless the jows in turning every one of them from their Iniquities, though few were turned, Act. 3.26. and God leaves the very Heathen without excuse in respect of means, Rom. 1.20. Act. 14.17. therefore it must be understood in this place, according to the latter acceptation, none can come to me, except the means used by the Father prevail with them: and this appears more plainly, if you consider the 45 verse. Every man therefore that hath heard and learned of the Father, cometh unto me; plainly showing, that no man is drawn according to the intent of the spirit of God, in this place; but such a one as hath heard and learned of the Father, and that every one so drawn doth come.  
For God the Father declares, that there is peace, reconciliation, remission of sins, and eternal life in his Son for all men, and thereupon invites and persuades them to come to the son to believe, to hear, to obey, to follow the Son in whom this fullness is, that so they may be partakers of it; and if they do not believe in him, they shall die in their sins. Now if men believe GOD, that there is such safety and security, such fullness of blessedness in his Son then do they immediately close with him, follow and observe him in all things; and this I conceive to be the meaning of this place, none can come to me, except the Father which hath sent me, draw him; as if Christ had said, murmur not concerning my Father and mother, for except the word, testimony, and witness of God prevail with you, you will not, you cannot come unto me?  
Again, joh. 6.68. and he said, therefore say I unto you, no man can come unto me, except it be given him of the Father: This verse hath reference to what Christ spoke in the 44 verse. (no man can come to me, except the Father which hath sent me draw him) and is but a repeating of the same thing in other words, so that the former interpretation serves for this place also, no man can come to me, except it were given him (that is) unless the means used by the Father to that end prevail with him, unless it take effect in him; and the reason why Christ spoke these words was to show that he was not ignorant of the hypocrisy of those who professing themselves his Disciples did not (he doth not say could not) believe, neither was he ignorant who would betray him, neither how they would neglect & frustrate the means which God afforded them: now a thing may be said to be given, in respect of the giver, and yet not in respect of the receiver, (to wit) the thing given, not received by him to whom it is given, and so not given in respect of the end, for the end of giving it to possess another of something which he hath not; which end not being obtained, the thing is said not to be done not to be given; as when we are demanded whether we have given such a man such a thing, we answer (when the thing is refused) no he will not receive it, and so it is not given in the effect, though we did as much (in respect of the act done by us) as if it had been received; and there are other Scriptures like this, which must receive the same Answer, Deut. 29.4. yet the Lord hath not given you a heart to perceive, and eyes to see unto this day, (that is) they had not a heart to perceive, eyes to see, and ears to hear, notwithstanding all the means which God used with them to that end: for Moses in the 2, 3.4, 5. & 6. verses, reasons thus with them, ye have seen all that the Lord did before your eyes in the Land of Egypt, to Pharaoh and to all his servants, and unto all his Land; the great temptations which thine eyes have seen, and signs, and those great miracles: having lead you forty years in the Wilderness, your clothes waxed not old upon you, neither did your shoes wax old upon your feet; he preserved you in strength and health, without the ordinary mea●es of bread, or wine, or strong drink, and all this was done to the end that ye might know that he was the Lord your God, as is expressed in the latter end of the 6 verse. Now the speech of Moses to the unbelieving Jews, is to this effect, God hath not been wanting to you, to give or work in you a heart whereby to know him to be the Lord your God, and so to love and fear him accordingly, yet all this great, rich, and abundant means, which God hath afforded you, hath not effected that end for which it was intended, and therefore are you worthy of blame, seeing a heart is not given you to perceive unto this day, ver. 4. butwheras it is said, the Lord hath not given you a heart to perceive, etc. if the defect in them should be considered in relation to God the giver, than first the Jews were not to be blamed for not having an heart, seeing it was not given them (unless they themselves could have procured it some other way) for God requires no more of men, than he hath given.  
Object. God gave them an heart in Adam, therefore he might blame them for not having a heart.  
Answer. Then the blame would lie upon them in relation to (or by reason of) what God had given, but here they are blamed from this reason, that God had not given it, yet God hath not given you an heart, etc. Now no blame can be fastened on them, for not having a heart, from such a reason that God had not given it to them (there being no other way to obtain it) though it had been given them in Adam. Again, if this 4. vers. should be taken as a declaration of what God had not done for them in respect of himself; as the former verses are of what he had done, than it takes away all the life and virtue of the Argument of Moses in the place, for he endeavours to set forth the goodness of God toward the Jews, in the great means which he had afforded them, to cause them to know him to be the Lord their God; but the 4. verse, according to this latter acceptation he makes all nothing, yea worse than nothing; for then Moses speaks after this manner, God hath done much for you, but he hath not given you that without which all that he hath done can do you no good, without which all his mercies and means, will but aggravate and inercase your woe and misery: and this would be no apt argument to persuade the people to enter into further Covenant with the Lord, to which purpose he calls upon them, vers. 12. seeing that whilst they were in Covenant with him, the great things which he did before them, and the great mercies which he bestowed on them, were but shadows without the substance, empty shells, outward means without spirit and life to make it fruitful in them or beneficial to them; yea they were not only empty of good (if we consider them in every respect) but the end of them was full of bitterness and death. And besides if the words should be so taken, than God could not be said to do all those things, for (and before) them that they might know him to be the Lord their God, as it is verse 6. for God never propounds means insufficient to effect the end for which he propounds it, therefore it must needs be taken according to the first interpretation, and in the same sense must those words be taken, 2 Tim. 2.25. In meekness instructing those that oppose themselves, if God peradventure shall give them repentance, to the acknowledging of the truth (that is) if peradventure the means which God useth may prevail with them to repent, and to acknowledge the Truth.  
Again, Phil. 2.13. For it is God that worketh in you both to will and to do of his good pleasure, whence it is inferred that it pleaseth God to work in some men to will and to do, and not in others, and that men cannot will nor do more or less but according as God works in them: But this interpretation is not suitable to the scope of the place; for he exhorts them to work out their salvation with fear and trembling. vers. the 24. urging this reason, it is God which, worketh in you both to will and to do but according to this explication he might rather have exhorted them to sit still, for it is God that doth all, it is he which worketh in you both to will and to do, but the meaning of the place is this, work out your salvation with fear and trembling, for it is God which (of his goodness and mercy) worketh in you both to will and to do, as if he should have said, he is not wanting to you; he enableth, worketh and disposeth you, and therefore be encouraged, and be very careful that you are not wanting to yourselves in working out your own salvation with fear and trembling, 1 Cor. 1.26. For ye see your calling Brethren, how that not many wise men after the flesh, not many mighty, not many Noble are called, but God hath chosen the foolish things, etc.  
For the better understanding of these words, let us a little consider the scope of the place, Paul declares that he was sont to preach the Gospel, vers. 17. that the gospel had a different acceptation among men, some did esteem it foolishness, and others the wisdom and power of God, vers. 18. and those that did esteem lightly of it, were such as had much of the wisdom and understanding of this world the disputers of this world, wise men after the flesh, vers. 19, 20.26. And the reason was, because God in saving men by the Gospel, went in such a way that he did destroy, bring to nothing, and make foolish their wisdom, vers. 19, 20. For the gospel told them, (that Jesus the Son of Joseph a Carpenter) was the Son of God that by his death he had purchased remission of sins, and being now alive, whosoever believes in him should not perish, but have everlasting life; and if they would be his Disciples, they must deny themselves, forsake all, and follow him, they must have the same mind in them towards others, that he had towards them, who though he was rich, yet for their sakes he became poor, that they through his poverty might be made rich, so should they be full of bowels of mercy, visiting the fatherless and Widows in their affliction, doing good to all, giving to every man that asketh, loving their enemies as themselves, returning good for evil, blessing for cursing, not resisting evil, but overcoming evil with good; not to lift up themselves above their Brethren, not to mind high things, but to condescend to mean things, to men of how estate, esteeming others better than themselves, carrying themselves towards the meanest and poorest, both in word and deed as to their Brethren and fellow-Servants striving more to minister unto others then to be ministered unto, or served by others, not being solicitous what to eat or what to drink, and wherewith to be clothed, but to cast all their care on God who careth for them, and knoweth they want these things; and having Food and Raiment therewith to be content to look upon all they have, and all that they are as Christ's, who hath bought them, and to employ all in his service, using all to his glory and honour, promoting whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, though with the loss of all they have and are, counting all things but dross and dung, that the love of Christ may be manifested, and the will of Christ performed & in doing these things though men did despise them) God would honour them, though men did hate them he would love them and though they did forsake and lose all here, they should find and enjoy all hereafter to all eternity, even a Kingdom, a Crown of life with unspeakable riches and glory; But their wisdom taught them to love the World, to live unto it, to walk by sense, embracing things present, and despising things that could not be seen, felt nor tasted, judging all things according to outward appearance, esteeming it a vain thing to lose or forsake the life present, the life in possession, for a life which doth not appear, heaping up riches, and trusting in them, striving to partake of the pomp and greatness of this World, to be admired, served and worshipped of men, to Lord it over their Brethren, to look on them at a distance, to sort themselves with men like themselves, to love and feast their friends and rich neighbours, doing good to those that do good to them, to crush their enemies, to meddle no more with truth or religion than will stand with the pomp, greatness, and credit of this word; not to be singular, but to do as the most, and those of most esteem do; to withhold their hands from giving, lest they should want themselves; to prefer the lust of the flesh and pride of life, before doing good and showing mercy: Now though the Gospel were the wisdom and power of God, yet the wise men, the rich men, and mighty men did esteem it foolishness and madness: for (saith the Apostle) when God had manifested his wisdom evidently by the works of Creation, which things did appear to the wise men of the World, so that therein, they might plainly see the eternal power and Godhead; and yet by this they did not so know God, as to worship him as God, neither were thankful: than it pleased God to save men by preaching, and declaring things which do not appear, which the World accounts foolishness; and that this is so (saith the Apostle) you may see by the men that embrace the Gospel, for you see your calling (brethren) how that not many wise, not many mighty, not many noble, are called: now if God had chosen the rich, mighty, and wise things of the World, than many rich, mighty, and noble men would have embraced the truth, such things being suitable to them: but on the contrary, God hath chosen the foolish things of the World, not the foolish men of the World (that comes by accident,) to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty; and base things of the World, and things that are despised, hath God chosen; and things that are not, to bring to nought things that are: and this is the reason that so few wise men after the flesh, so few mighty, so few noble, do yield obedience to the Gospel: And this I conceive to be the meaning of the place.  
Again, 1 Cor. 2.14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. A natural man, that is, one that hath received the spirit of this world, vers. 11, 12. and judgeth all things according thereunto; one that is altogether carnal, and walks according to men, according to the men of this world, chap. 3.3. embracing things present, that are seen, felt, and tasted, such a one receiveth not the things of the spirit of God, for they are foolishness to him, that is, there is an enmity between the spirit of this world which dwells in him, and the spirit which is of God, they are contrary one to the other; what one esteems wisdom the other accounts folly; the spirit which is of God persuades us that the things we see are vain, and therefore that we should not look on them, not behold them, not labour for them, not desire to be richly possessed of them, not to trust in them, but despise them, to forsake them, and to seek those things which are above, the things not seen, vers. 9 which are freely given to us of God, vers. 12. and to part with all here, to be possessed of those things hereafter. The Spirit which is of God tells us that to strive for riches, honour, and esteem in this world, to set our affections on things here below, to bless ourselves, or to measure our happiness according to our greatness in the things of this life, is vain and foolish: the spirit of the world persuades us to cleave to the world to seek after the things thereof, persuading us that it is a vain thing to neglect and forsake things present, which we see, to seek and embrace things which do not appear; so that the natural man cannot know (that is) cannot approve of the things of the Spirit of God, for they are to be judged and discerned only by faith, by that spirit which he hath not received, which dwells not in him, which is contrary to him: not but that a natural man may reject and cast off the spirit of this World, and so receive the things of the Spirit of God; for we are all natural until we receive the things of the Spirit of God; but he doth not receive them, he cannot know them, that is, whilst he is natural, whilst he retains, hearkens unto and follows the dictates and suggestions of the spirit of this world. The intent of the Apostle in this place is only to show how contrary, how incompatible the Spirit of God and the spirit of the World are, how they cannot lodge under one roof, they are like God and Mammon, he that loves the one must hate the other, he that cleaves to the one must despise the other, and this I conceive is all that is intended in this place.  
Thus have I briefly declared what I conceive to be the meaning of these hard places of Scripture.   

To All Men,  
IT was Paul's petition for the Ephesians, that they might comprehend the large dimensions of the Love of GOD; and so it should be our earnest petition and endeavour to know and to make known the same. When John describes the Divine Nature to be Love, he declares this as the most eminent manifestation thereof, the giving his Son to death, that we might live through him; therefore it is of excellent use and concernment, that the sons of men be rooted and grounded in the fullness of the glory of this truth, of the full, free, universal, and individual Love of God towards them in Christ, for that will fill their hearts with love to God. The apprehension of his love begets love in us; we love him, because he loved us first: and the reason why so few men love God, is because so few men know him to be Love; and those that have some affection and love to God, if they saw more of his love would love him more, and be more established in his love; they would not be so tossed too and fro with every wind of temptation, for they might quench all the fiery darts of Satan (the grand enemy of their peace and comfort) with this consideration, God is Love. Love affords us an excellent argument to prevail with our hearts, to trust God in every straight, and to close with him in every promise: what can he deny us that spared not his Son, but gave him to death for us? The apprehension of this love will fill us with joy and contentment in all conditions; it will make us to do and suffer with delight: Love makes us one with God, it quickeneth and enlargeth us adding fullness and perfection to all our services, making us fervent in Spirit, serving the Lord: but where there is little love, there is little life in what is done, for love is the soul, love is the substance of Religion; Knowledge puffes up, Love builds up, knowledge makes a man seem to be, but love makes a man to be indeed; for he that is full of Love, is full of God, for God is Love, he is the fountain and Father of Love; love will teach us to deny all ungodliness, and worldly lusts, and to live righteously and holily in this present world; for love will do nothing unpleasing to the thing it loves.  
Therefore seeing this truth is so excellent, how should we labour to preserve it, in its fullness, beauty, and glory; it is the ground and foundation of all our hopes; it is our life, all our springs are in it, and all our expectation from it, it is the truth of God and the God of truth, for God is love. Now considering what excellent effects this truth would produce, were it known, and embraced among the sons of Men; and withal considering, what strange, dark and dismal doctrines are preached and published by those, which profess themselves Ministers of the gospel, and grace of God in Christ, yea by the most zealous of them; as, that God did from eternity decree the ruin, and damnation of the most part of men, without respect to any evil, which he knew they would commit: or (as the more moderate) that he hath left the most part of men, being fallen in irrecoverable condition. That God calls upon men to do that which they are unable to perform, and yet damns them in hell fire for not performance. That God calls, invites, and persuades men by his ministers, to believe that they may have life, and yet hath no life for them, nor intention that they should live; that the end of God in sending means, and bestowing mercies on the most part of the Sons of men, is only to harden them, to make them vessels of wrath, to fit them for destruction. These things I say caused me to publish these few lines of the love of God to all: for ' its impossible that men should ever be established in the love of God, whiles their minds and consciences are bewitched with such strange conceits of him. The glad tidings of the Love, and grace of God in Christ, is plain and easy to be apprehended by the meanest capacity, and if it were delivered with plainness and simplicity it would manifest itself to every man's conscience with power and efficacy. But the teachers of the people cause them to err, they lead them in dark and sad ways, they possess them with false and wicked Principles, and thereby keep them in bondage, terrifying, and comforting them, according to the visions of their own heart. They have brought up another gospel, I may say other gospels, (though indeed they be no gospels, but only dreams and delusions) whereby they deceive the people, leaving them in darkness, filling the World with disputes. They instead of revealing the gospel, have hid it from the eyes of men: for no men are more resolvedly ignorant thereof then those which would be thought the most known men. They are more peremptory in their conclusions, than seven men that can render a reason for what they say, yea they despise and trample on reason, as low, carnal, and not to be exercised in divine things; they speak in a dialect that none can understand, but such as are like unto them, (as some of them will affirm) as though God would have men's affections run without or before their judgement to believe, or do that which they cannot give a reason of. Those that deny the universal love of God, are the men that thrust out the gospel, and bring in the Law; that throw down Christ, and set up themselves, that ground their comfort more in their own humiliation then in Christ's; more in what they do, then in what Christ hath done; more in their own grace, then in the grace of God; they bond and limit the love and death of Christ to some few persons only, and therefore they must find out something to distinguish them from others, which may serve as a ground of their faith, that Christ died for them and not for others. Hence it is that they lay the ground and foundation of their peace and comfort in legal terrors, preparations, marks, signs, and qualifications: In humiliations they have bend below others, and therefore think they have ground to exalt themselves above others: But whiles the ground and foundation of their comfort is in themselves, it must needs be uncertain, and unstable, as they themselves are: when their spirits are composed, and they find themselves well affected, they conclude they have faith, and are in the love and favour of God: It is but a little, and they are in another temper, otherwise disposed, and then they cast away all peace and comfort, and will by no means entertain any thoughts of the love and grace of God to such sinful wretches as they are: What is this, but to put their preparations, qualifications, and dispositions, in the place of Christ, and so to live and die as those appear, or are withdrawn: hence it is that so many poor souls are distracted for want of the apprehension of the love and grace of God towards them in Christ, that some of them are continually tosled up and down, one day lifted up to heaven, and another day cast down to hell, in their own apprehensions: others continually cast of comfort all their days being so terrified with horror, and amazement of spirit, that they are unserviceable to God and man, of which many destroy themselves, and others hardly escape: whereof we have woeful and continual experience; many sweet and excellent spirits have been possessed with those dangerous doctrines, which are destructive to the manifestation of the love of God unto them; it is time for men now to awake out of sleep and to abandon these horrid opinions and not to suffer themselves to be deluded, and led into such palpable and absurd errors; the absurdity of them being so manifest, that he that runs may read it, a child may discover it, for to limit the love and death of Christ to some few persons only, and to persuade men to peace from that doctrine, is to build without a foundation, to show unto them broken Cisterns that will hold no water: so that it is a marvel, that all that fear God, holding that opinion, are not in the like distempers and distractions that others are, seeing they are taught to deny that doctrine, which is the ground of true peace and comfort, the universal love and grace of God in Christ towards mankind. I have demanded of some, that deny the love of God in giving Christ for all, how they know Christ died for them: they Answer, because God hath persuaded their hearts to believe, which in effect is, they believe, because they believe; but true faith clozeth immediately with God in his word, God hath spoken, and therefore I believe, is the voice of Faith; and not I believe and therefore God hath spoken, we must not make a groundless faith, the ground of our faith for then we shall multiply fancies instead of faith. God is love, this love is manifested to all the Sons of men, in giving Christ, that they all might live through him; GOD would have all men to confide in, and cast themselves upon, this his love and goodness, and it shall go well with them: The foundation is firm, the bed is large, if we ground our peace here, our peace will be firm and stable, like Mount Zion, which shall never be moved, like GOD himself.  
But those that teach that Christ died only for a few, take away the true gospel, (and ground of faith, and introduce a false gospel, which affords men no ground to believe; and hence it is, that they have raised another error to maintain the former, that men by all the means which was afforded in common where the gospel was preached) could not believe. And indeed were their doctrine true, that Christ died only for some; I should agree with them: (For it would of necessity follow) that no man could believe, seeing God in the dispensation of the gospel, spoke to all men in general, but to no man in particular or by name, yet they say that they believe and that their faith is fixed on the word of GOD, if so, then there is a rational ground for their faith in the Word of GOD, or there is not, if there be, than it is as well every man's ground, as any man's, and as possible for every man to believe, as any man if there be not, than they do not believe, for God himself cannot make a man believe without ground; & the things whereon they ground their peace and comfort, and wherein they glory and rejoice, (as that God persuaded and overpowred their hearts to believe such a promise, made this or that Scripture theirs; spoke to them in it, gave them abundance of comfort from it, at such a time, in such a place, in such a manner, after they had been so long in a despairing & distracted condition in bondage under the Law) are vain.  
For now though that Scripture or promise be made theirs, (as they conceive) and they do believe it (as they say) and comfort themselves in it, that God loves them, and that they shall certainly live, yet can they give no ground or reason (from their principles) why that Scripture or Promise belongs to them; much less that it should more belong to them then to others, only they say, that God persuaded their hearts: but if he persuaded them, he persuaded their understandings and judgements by some evident and rational demonstration or conclusion from the Scripture, or promise so believed, and if not, than the things they speak of are but pleasing fancies, and golden dreams.  
Again from this Doctrine of limiting the love of God to a few, the love of the most religious men of our times is also limited to a few, to love those that love them, to do good to those that do good to them, to salute their Brethren only, whereas Christ tells them plainly, that there is nothing singular in it, they do no more than others, than sinners, than Publicans, whereas if God indeed were the Pattern of their love, their love would be universal like the love of God; love is a debt due to all men, and we shall never be freed from that debt in this World, Rom. 13.8. It appears by the words of Christ, Luk. 10.30. That every man we see in misery or in need of our help and relief is our Neighbour, and we must love our Neighbour as ourselves in deed and in truth, without dissimulation; so that we ought to love all men, the evil and unthankful our enemies those that hate, curse and persecute us, and nothing can beget such a Spirit in us, but the Spirit of this Doctrine, of the free and universal love of God to us, when we were enemies, sinful lost creatures, evil and unthankful. As God by the discovery of his love and goodness to us, did turn us from evil to good, so should we endeavour to overcome the evil of men by good, to prevail with them by love, for love is very powerful; whereas men's disposing and rejecting such as are not so good as they would have them, or such as suit not with them in judgement and opinion, makes them to be despised and hated, yea many men despise Religion itself. Seeing these things do appear in those which profess themselves to be most religious, though indeed Religigion teacheth no such thing, but the contrary; as the Scriptures plainly manifest; the substance of Religion is almost lost, and there is little else then the show or name of it remaining: (unless Religion be a rigid, 
A practice not suitable to the Gospel of grace and love, but to policy and sensuality, not coming from above, but from beneath, whether it tends, and is therefore to be shunned and abhorred of all men.  blind and preposterous zeal in seeking dominion over the faith of our brethren and fellow-servants, and by humane and positive laws inhumanely, (Rev. 13.15, 16, 17.) to compel their judgements and consciences to conformity to our dictates and determinations in matters of the worship of God.) We have much hearing much praying, much talking amongst men, but little love, whereas all the means that God useth with us, is to manifest his love to us, that so we may love him, and one another. To do good, and to show mercy, are services well pleasing to God, better than all  Offerings and Sacrifices, 1 Sam. 15.22. hearing, praying and discoursing is no further beneficial, than it tends to edification in love; yea it is abomination if love be wanting. Pure Religion, and undefiled before God and the father, is this, To visit the fatherless, and the Widows in their affliction, and to keep ourselves unspotted in the world; and who so hath this world's goods, and seethe his brother hath need, and shutteth up his bowels of compassion, from him, how dwelleth the love of God in him, all his Religion is vain, and to no purpose.  
If any Object, that this doctrine of God's rich and abundant grace to all, tends to looseness.  
I Answer, (as formerly) that the grace of God which bringeth salvation to all men appearing, teacheth us to deny all ungodliness, and worldly lusts, and to live righteously and godlily in this present world, Tit. 2.11, 12.] But if any abuse this grace of God, and turn that into wantonness, which naturally leads to holiness, the Judgement of God is just against those that so do: now I desire you to consider, what is here written in love, and that the love of God may be shed abroad in our hearts, that we may dwell in love, walk in love, and do whatever we do in love; shall be the prayer and endeavour of him who while he lives never, ceaseth to remain.  
The Servant of all men in Love. L. S.  
FJNJS.