Object.

But God saith in the 20 Exod. 5. That he will visit the sins of the father upon the children unto the third and fourth generation.

Ans. I grant it, but see the same Text telleth you who they are, they are the haters of God; that is, if the father and the son are both ha­ters of God, both dye for it; but he vvill shew mercy on thousands that love him: the 18 of Ezek. doth clear this.

Object, 1.

The World, and every man, and all men, must not be taken so largely as you have layd down; but some of all forts, and every belee­ver, and the world of beleevers, these Christ died for it is evident.

Answ. I grant that all and every man, in some places of Scripture doth not mean, all, and every Individuall, but in the forenamed Scriptures it doth mean all and every Indivi­dual: for these Reasons, as Heb. 2. 9. Iohn 1. 29. Rom 5. 18. 1 Tim. 2. 6. 1 John 2. 21.

First Reason is, because God commands the Gospel to be preached to every creature, Mark 16. 15. Now Gospel is glad-tydings, and this glad-tidings is, that there is peace and remission of sins by Jesus Christ, Acts 13. 38. Luke last 47. Rom. 10. 15. Christ crucified, and dead, and risen again, and whosoever belee­veth shall be saved, he that beleeveth not shall be damned, Mark 16. 16. And surely God would never have commanded glad-tydings to be preached to all, if Christ had dyed but for some: Therefore without controversie, these Scriptures mean every Individual. Fur­ther [Page 8] consider, if Christ did not dye for all then what glad-tydings can be preached to all? There is no glad-tydings to that man which Christ did not dye for, nor any salva­tion, Acts 4. 12. There is no name under hea­ven by which any can be saved, but by the name of Christ.

Second Reason. God commands all men to beleeve and repent; The time of ignorance God winketh at, but now commands all men every where to repent, Acts 17. 30. There­fore it must needs be, that these Scriptures doe mean Christs death for all, and every In­dividuall. See how I reason.

If God commands all men to beleeve and repent when Christ dyed but for some,

Then God commands some to beleeve and repent which his Sonne did not dye for.

But God commands all men to beleeve and repent.

Yea it is granted by those which hold forth that Christ dyed for none but Beleevers: and it is a truth whether any should grant it or no; and it is most sure that God will com­mand no man to beleeve an untruth.

Third Reason God doth declare, that those that beleeve not the Record of his Son make him a lyar, 1 John 5. 10. Novv that man that Christ did not dye for, doth not make God a lyar, although he never be­leeveth; [Page 9] but the unbeleever maketh him a lyar. I reason thus.

If the unbeleever that beleeveth not God, maketh him a lyar,

Then there was a Christ which did die for the unbeleever, or those that perish.

But the unbeleever that beleeveth not makes God a lyar.

Therefore there was a Christ which did dye for the unbeleever, or those which pe­rish.

Fourth Reason. God in the day of judge­ment will condemn those souls that have not beleeved on his Son. Now if there was no Christ that did dye for them, what shall they be condemned for? For God wil do that which is right, Gen. 18. 25. Surely he will not condemn such without a just cause.

If God will damn those that beleeved not the truth,

Then there was a Christ which did dyed for those that are damned.

But God will damn all that beleeve not the Truth. 2 Thes. 2. 12.

Therefore there was a Christ which did dye for those that are damned.

And thus you see that it must needs be a Truth, that Christ dyed for all, and every man, and this must needs be the meaning of the Holy Ghost in these Scriptures.

Object. 3. But if Christ dyed for all, why are not all saved?

Answ. Because all do not beleeve; although God did reedeem all Israel out of Egypt, yet none entered Canaan but those that beleeved, Jude 4. ver. So although Christ redemeed all out of Egyptian darkness, yet none shall be saved but those that beleeve.

Object. 4. It is said Rom. 5. 9. That many are made righteous; and in John 10. I lay down my life for my sheep.

Answ. I beleeve that in one sense there is but few made righteous, that is, through Faith, and the application of the blood of Christ, but in that sense which I conceive the Holy Ghost to speak by the Apostle, All are righteous, that is, by having the sin of A­dam pardoned: And for the word many, it signifieth all; many being in opposition to a few; and this may be cleared by the twelfth Chapter of Daniel, where by many are to be understood all; Many shall arise, some to ever­lasting life, and some to everlasting contempt. Now if many here be not all, then some shall lie in the dust for ever; which must not be admit­ted: So that you see, many is all in this Scripture and others: for if Adams offence reached to all (as it did) in the former part of the Text (many) then why not the latter as well as the former. As for Christs laying down of his life for his Sheep, this is truth he did so: but they were not Sheep when he layd down his life, but Goats. The Text [Page 11] doth not say he did not lay down his life for the Goats. So the Apostles words, Gallat. 2. 20. Christ gave himself for me; Did Christ give himself for none but for the Apostle Paul?

Object. 5. Surely Christ would not dye for those he would not pray for; but Christ would not pray for the World, 17 John 9.

Answ. I beleeve Christ did not dye for any more than he prayed for; but Christ prayed for beleevers, but Christ prayed for unbeleevers, and there is not any other in the word. In this Text he saith, he prayes not for the world; but in the 20 verse, there he prayeth for unbeleevers, compared with Luke 3. 34. Father forgive them for they know not what they do. Thus you see Christ prayed for the World, although at that time he did not; yet it doth not follow that he never prayed for the world; for you see the con­trary: Further know, that it is one thing to pray, and another thing to dye.

Object. 6. If Christ died for all, then men must have free will to take and refuse good and e­vill as they please.

Answ. And why so? It doth not follow, that because Christ dyed for all, any hath free will, I see no such thing can be inferred from it.

Object. But surely it connot be that Christ should die for all; Did he die for Judas?

Answ. Yea, he died for Judas. If for e­very man, then for Iudas; but for every man, Heb. 2. 9. therefore for Iudas.

Object. 8. But Judas was a Devil, and sure­ly the Psalms saith of him, that he should betray Christ, as he did; would Christ die for a Tray­tor?

Answ. That Iudas was a Devill I grant, but he was not so from the beginning; see the 9. Chap. of S. Luke, there Christ calleth twelve to him, (Judas being one of them) and gave them power over all Devills, and to preach the Gospell, and to heal diseases; surely Christ never gave Commission to any De­vill to do these things, and sure it is, that his own corruption and covetous heart to betray his Master Christ for money, that made him a Devill.

Object. 9. But was he not ordained of God, that he should betray his Master Christ?

Answ. No, he was not ordained of God; for then (if granted) see what will follow, That men may do that which God ordaineth them to do, and yet perish; and surely no man that doth that which God would have him to doe, shall perish, but shall be sa­ved. True, God did know that Iudas would betray his Son, and God sent his Son into the world that he should die for Sinners, but that God intended that his Son should be betrayed and murthered in that barbarous [Page 13] manner, I cannot see it will hold; for see the blessed Apostle Peter, Acts 2. 22, 23. Yee men of Israel, hear these words, Iesus of Nazareth, a man approved of God among you, v. 23. him have yee taken, and by wicked hands have crucifi­ed and slain: And ver. 36. and chap. 3. ver. 14, 15. Yee denied the holy one and the just, and de­sired a murderer to be granted unto you, and kil­led the Prince of life. Now if God made them on purpose to doe these things, why doth Peter so sharply reprove them? Thus you see that Betrayers and Murderers are reproved, & not without cause, The Son of man goeth about as it is written, but wo unto that man by whom he is betrayed. As if Christ had said, Wo to Iudas that Traytor, wo to Iudas that delivereth the Son of Man into the hands of men to be crucified, wo to Iudas for his covetous heart, to betray his Master for thirty pieces of silver, (a goodly price that I was valued at of them, Zach. 11. v. 13.) wo unto Iudas that ever he was born, good had it been for him if he had never been born: And thus Christ would never have said, if God had made him on purpose to betray him, and consequently Iudas doing the Will of God.

Object. 10. But it is said, whom God loveth, be loveth to the end.

Answ. Indeed men often say so, but I [Page 14] see no Scripture say so; that in the 13. Chapter of S. Iohn and the first verse, is urged to that purpose, the Text saith not so, it readeth it thus, Having loved his own which were in the world, he loved them unto the end. Now all true Believers are Christs own which he loveth for ever; and to say any o­ther thing from the words is to stretch it on the Tenters.

Object. 11. If Ʋniversall Redemption be granted, it will overthrow Election and Reproba­tion.

Answ. It will not overthrow Election although it be granted, I desire you would o­pen your self concerning Election and Re­probation, and I shall give you my judge­ment, and I hope satisfaction, by the Word which must be our Rule.

Object.

I believe that God from all eternity did choose some to be Vessells of glory, which can never perish, and did reprobate others, lea­ving them to their selves, which cannot bee sa­ved.

I Answer. I am perswaded that it was the purpose of God from all eternity, that all that believe should be saved: Nay further, he chose them to believe, to be obedient, but it was through his Son, he did not choose any because they would believe and repent, but they therefore believe and repent be­cause [Page 15] he chose them; indeed Christ is the cause of salvation, Sin the cause of Repro­bation, and for Reprobation without re­ference to Sin, I see not how it can be admi­ted, for see what will follow if otherwise considered.

First, They were never righteous, I mean in Adam, those which were reprobated, for either they were, or they were not; if [...] righteous, how could they be called sinners by defiling themselves? and then what means that in Eccles. 7 29. that God hath made man upright? In this place the whole Creation of mankind is to bee under­stood.

Then secondly, If they were made righ­teous it seems they were reprobated, and then afterwards made righteous, and who will own this? And here I desire to state some Questions.

1. Quest. First, if any were reprobated from eternity, whether or no that those did fin in Adam, if reprobated, surely they could not be worse after than before, they were Vessells of wrath after, so they were be­fore.

2. Quest. Secondly, I demand whether or no that all that were in Adam (which were the whole Creation of men and women) had power from God to stand, yea or no.

3 Quest. I demand whether or no that there is any Gospell, any glad tydings for that man or woman that was reprobated from eternity?

4 Quest. I demand whether or no that such Reprobates are commanded to believe and repent? either they are, or they are not; if they are commanded to believe, then I demand what it is that they must believe? sure there is no Christ for them to believe in; if they are not commanded to believe and re­pent, then I say, where there is no Law, there is no transgression, Rom. 4. 15.

5 Quest. I demand whether or no that such that are so reprobated, whether there is any possibility for them to be saved, if there is, then Christ must needs die for them; for Acts 4. 12. There is no other Name under hea­ven by which men can be saved: if no possibili­ty, then to what end do Ministers give such exhortations? it is all one as if they should say nothing to them; for they cannot be bet­ter or worse, perish they must without reme­dy, because reprobated from eternity.

12 Object. Then (it seems) you hold, that there is no Reprobation.

Answ. I do not hold that there is no Re­probation, but I hold that none are reproba­ted but for sin.

13 Object.

But was not Esau reprobated, [Page 17] being hated before he was born, and Pharoah made on purpose to be hardened, Rom. v. 9. and see the Apostle Peter in his first Epistle, ch. 2. v. 8. and Jude 4. and in the 11 th. to the Romans it is said, God gave Israel the spirit of slumber, compared with John 12. ver. 40. He hath blin­ded their eyes, and hardened their hearts: and the Wiseman saith, Prov, 16. v. 4. That the wicked are for the day of evill, and is reser­ved to the day of destruction, Iob. 21. v. 30. and that vessells of wrath are fitted to destru­ction, Rom. 9. 22.

Answ. Truly these Scriptures, and some others, doe seemingly make for that purpose, I shall by the assistance of God clear and re­concile them by other Scriptures. Consider that of Jacob and Esau, Rom. [...]. the Text doth not say he hated Esau before he was born, but he saith, v. 11, 12. that the elder should serve the younger, as you may see, Gen. 25. v. 22, 23.

Now dear friends, consider there cannot be love and hatred in God, yet I grant that God did hate Esau, but not before he was born, but it must be considered what it is for God to hate, I say, what it is for to hate and harden, for I will put them together: Now God is said to hate and to harden when he leaveth the creature to himself; but I af­firm, that God never leaveth the creature un­till the creature first leaveth him; see why [Page 18] God left Esau, Obadiah v. 10. for thy violence a­gainst thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever, compared with Heb. 12. 16, 17. and the causes why God left Pharoah, were,

• First, he did consult against the people of God, Exod. 1. v. 10.
• Secondly, he did afflict them with burdens, v. 6. 11. and 13. 14.
• Thirdly, he commanded the Midwives to kill the male children, he was a murderer, v. 13, 16.
• Fourthly, he wovld have killed Moses, ch. 2. v. 15.

And thus you see that God doth not hate nor harden without a cause: I demand whe­ther or no that it was an evill in Pharaoh to have an hard heart? if it were, who was the cause of it? surely not God, but himself. And truly Iacob and Esau seemes to mee to type out the two seeds of Abraham, as the 9. of the Rom. will testifie, which two seedes the Apostle makes forth, Gal. 4. 19. to bee law and grace, flesh and spirit, in Isaac shall thy feed bee called; all that is Regenerated in Christ is that spirituall Iacob of Gods love, and that Mystery of Iniquity is working Esau, (so the word Esau signifieth working) it was said to Rebecca that two Nations were in her wombe, which two Nations were types [Page 19] of Flesh and Spirit. God having purposed from Eternity, that the younger Iacob or new spirituall Iacob should be beloved evermore, & old working fleshly Esau should be destroy­ed. And for that in Pet. 1. 2. 8. It cannot be in­ferred from thence, that they were made on purpose for destruction, beeing unbeleevers they are appointed for destruction; for thus reades Mr. Tindall, And a stone to stumble at, and a rock to offend them which stumble at the Word, and beleeve not that whereon they were set: And what can be said against this? If any shall say that some are appointed of God to stumble at Christ his Son, then I af­firm those whosoever doth that which God appointeth him to do (whatsoever it be) shall be saved, he cannot perish that doth the will of God, or else it will follow, some may doe the will of God and be saved; and some doe his will and be damned: And how this can hold, I leave it to the spirituall to judge; for those Scriptures in Iob 21. 30. Prov. 16. 4. Rom. 9. 22. Iude v. 4. one Answer to them all (to avoid prolixity) the texts will cleare it. Who are reserved for wrath? wicked men saith the Text: so that you see they are wick­ed men that are made for destruction: they are wicked men that are ordained of old for condemnation, those saith Jude, that turn the grace or God into wantonnesse, now how [Page 20] vain would it bee for any to say that the grace of God may bee turned into wanton­ness before they were born. Now I demand who made those wicked men vessells of wrath? did God, or sin? surely who dareth be so bold as to say God did? if themselves, then where is Reprobation from eternity? for men from eternity were not made. And to that John 12, 40. he hath blinded, he hath hardened; And Rom. 11. 8. hee giveth the Spirit of slumber, doth God doe so by men? yea assuredly hee doth, but consider three things.

• First, what the Spirit of slumber is that God giveth to some.
• Secondly, to whom he gave it.
• Thirdly, wherefore he gave it.

1. The Spirit of slumber is for God to leave the poor creature to himself, this is the Spirit of slumber (I have shewed before that he leaveth no man, nor forsaketh none with­out cause) And truly, when God is departed from a soul, oh what a slumbering, what a slecpie condition will the poor creature bee in!

Wee will joyn the two next points together, who and wherefore. 2. they are un­godly men, for sin they are given over, see Mat. 13. 15. they have closed their eyes saith our Saviour. Oh deer friends, I hum­bly [Page 21] beseech you in the bowels of Christ take heed how you infer that on the Creator which belongeth to the creature: I will speak plainly, take heed you lay not mens sinnes upon our good God, I know all or most men will be ready to say, God forbid wee should do so; why let me I beseech you once more speak a few words in plain termes, whosoever holdeth that God never intended mercy to some of the Sonnes & daughters of men, but did without Reference to sin and Transgression Reprobate them from e­ternity: ah friends how can such poor crea­tures but sink under every burthen? how can such hear when God saith harken? how can they see when God saith behold me, behold me? how can such bee converted when God never intendeth it? And friends, doe you think that God will declare himself to be a gratious God, pardoning sinne, and forgi­ving iniquity, when hee hath reserved the greatest part to be damned? see the 34 of Exod. 5, 6, 7. compared with 2 Chron. last 15. 16. verses, Micha 7. 16. Who is a God like unto thee that pardoneth iniquity. Jonah 4. 2. And see what the Prophet Ieremiah saith in his Lam. 3. 33. For he doth not afflict willingly, nor greeve the children of men, see Jer. 13. 27. saith God to Ierusalem, wilt thou not bee made clean, when shall it once bee. And in Hosea [Page 22] 11. 8. How shall I give thee up Ephraim, how shall I deliver thee Israel, my heart is turned within me, my repentings are kindled toge­ther. Now doe you think that God will use such speeches unto those which he never in­tended should be brought home unto him by the word? surely no; O I beseech you take heed, take heed.

14. Obj. Hath not the Potter power over the clay to make one vessell to honour, and another to dishonour? as saith the Apostle Romans 9. verse 21.

Answ. God hath power to doe what hee pleaseth, but I demand a question; Is Gods will the rule of his power, or his power the rule of his will?

Answ. It must be granted that his will is the rule of his power. Ephes. 1.

For who dare deny, but that God hath power to destroy all the sonnes and daugh­ters of men in a moment? but we see (blessed be his name) that he willeth it otherwaies, waiting at the door of poor sinners heart to bring them to repentance. Rev. 3. 20. Behold I stand at the door and knock.

15. Ob. But none can come to Christ except God draweth him. John 6. 44.

Answ. I grant that none commeth except God draweth, it is the drawing of God which maketh soules to come, to Christ, [Page 23] but the Question is this, Do all that God draws come to Christ? If the Answer be Yea: Where is that Scrip­ture? For it is evident that God draweth all, see John 12. 32. If I bee lifted up I will draw all men after me. Now God draweth these ways:

First, by the works of Creation, Psal. 19. The heavens declare the handy­works of God.

Secondly, he drawes by Gospell­manifestations, it is to be declared to every creature, Mar. 16. 15.

Thirdly, God draws by his Spi­rit in the Gospell, the Gospell being the instrument to convey the Spirit of God to a soul; see the Promise, Acts 2. 17. translated out of Joel 2. 28.

Now this Spirit begets Faith, Rom. 10. 17. therefore is this Word of our God to be higly prized, see Jer. 23. 29. Heb. 4. 12. Is not my Word like a ham­mer? Joh. 6. it's spirit and life. And thus you may see how God draweth by his Word and Spirit.

Object. 16.

But surely if God draweth, [Page 24] the creature must come; Hath any soul power to resist God? And is it not said in the 110. Psal. Gods people shall be willing in the day of his power?

Answ. I have sufficiently. proved, that God draweth all; to that of mens power to resist God, I answer, Men do not resist God by power, it is weakness to resist God, and that men may resist God, see Act. 7. 51. compa­red with Zach. 7. 10, 11, 12, 13, 14. compared with Prov. 1. 21, 22, 23, 24. 25, 26. And for that of Gods people being willing in the day of his pow­er, I grant his people shall, that is, Believers, where Christ hath prevai­led by his love, These, and onely these shall willingly follow the Lamb whithersoever he goeth in the day of Gods power, as willingly to suffer, as to be free from suffering.

Object. 17.

It cannot bee that God draweth all men, for the Heathen have not the Gospell, and you said before, that the Gospell is the way to convey the Spi­rit to souls, which the Heathen have not.

Ans. Who saith they have not? To this Objection, this I shall say, that God hath given forth so much of himself to every creature, to leave the creature without excuse, and to clear his own just proceedings, see what is said of the Heathens, Rom. 1. 18, 19, 20, 21, 22, 23, 24. to the latter end. See Rom. 10. 18. Have they not heard? yes verily, their sound went in­to all the earth, and their words unto the ends of the world, compared with Col. 1. 23. saith the blessed Apostle, it hath been declared (meaning the Gospell) to every creature, or as the word is in the Greek, in every crea­ture. And what might be spoken from Job and the Queen of the South? but I forbear; where much is given, much shall be required.

Object. 18.

But if it should be gran­ted that Christ did die for all, as I be­lieve in some sense he did, yet none hath any ability to believe except it be given of God.

Answ. I am glad to hear that it is [Page 26] believed that Christ died for all; but consider, it must not be made forth in mans sense, but in Scripture-sense, according to the minde of the Holy Ghost in Scripture; and for any abi­lity in the creature, I mean naturally to believe in Christ, we agree: For no one in the world hath free will, but as I have shewed, God giveth forth of himself to the creature, to cause the creature to believe, Acts 17. 31.

Object. 19.

If those which believe not shall be damned, as now I see they shall, then you have contradicted your self; for in your former discourse you said, that all children that die in their infan­cy are saved, they cannot believe, there­fore they must be damned from your own words, Mar. 16. 16. he that believeth not shall be damned.

Answ. I grant that children cannot believe; for believing is faith, and faith cometh by hearing, Rom. 10. 17. and yet they cannot be damned, be­cause where there is no Law, there [Page 27] is no Transgression, saith the blessed Apostle, Rom. 4. 15. But God made no law with children, (as infants in the Cradle) Deut. 11. 2. And know you this day, for I speak not to your children, which have not known, and which have not seen the chastise­ments of the Lord: And when the Lord saith, hear or behold, as in E­zek. 18. 25. with Mich. 6. 1, 2, 3. he speaketh not to those which are smal children, but to those which are ca­pable of the voice of the Lord; so that you see it doth not contradict what was said before.

Object. 20.

What need is there for Gospell-Ministers to tell men Christ died for all? is it not enough to tell them that he died for sin­ners, for the ungodly, and for the worst of sin­ners?

Answ. For these reasons they must needs declare it.

First, because it is truth to tell them that Christ died for all, and Gospel-Ministers must needs declare Truth.

Secondly, because if it be not de­clared that Christ died for all, but for some few onely, then what man can have a sure ground that Christ died for him? For if any be left out (I mean that Christ died not for) most men have reason to doubt that Christ died not for them; and in­deed if there were but two in the whole world which Christ did not dy for, every poor soul might question it self, that they were the man, the woman, that he died not for.

Thirdly, the third reason why Gospel-Ministers must needs declare Christ died for all, else they preach but a piece of the Gospel; nay if those which preach do not believe Christ died for all, and so preach, then they have no good newes for some poor souls, and (in plain terms) they say thus, Friends, there is good newes from heaven for sinners, but it is but for some sinners, take it amongst you, Christ died for some of you, but I cannot tell who you are, you shall [Page 29] know when you believe; for I will tell you, you that believe, whosoever you are, shall be saved, and you which believe not shall be damned. Nay further, these men tell their hea­rers, that they cannot escape if they neglect so great salvation. Now what can this Doctrine beget in a soul, but a supposed hope? Nay, why doth the Minister so charge many a poor soul with that which is not true. As thus, if you believe not, you shall be damned, when he believes there was no Christ died for him; and take heed you despise not Christ, then you cannot escape, when he is per­swaded that Christ dyed not for him: for either he did, or he did not; if hee did not, why doth he charge him for an unbeleever? there was no object for him to beleeve in; if hee did die for that unbeleever, its more than the Preacher knoweth, for hee beleeves Christ dyed but for a few, and whe­ther he bee one that he dyed for, hee must leave it.

Ob. 21. Doth God give all power alike?

Ans. No, to some more, to some less, to one hee gives five talents, to another two, to another one; where much is given, much is required.

Ob. 22. Surely Christ dyed for some, but onely for a temporall being.

Ans. Where is that proof? what Christ did for any one must be belee­ved and no more.

He that is commanded to beleeve more than Christ did for him, is com­manded to beleeve an untruth.

Ob. 23. Surely it must needs be if Christ dyed for all men, then all must have free will?

Ans. And why so? why must men have free will if Christ dyed for all, more than if Christ dyed but for some? I have proved before that God giveth forth of himself to the Crea­ture to leave the Creature without excuse: but I deny any Creature to have power of himself. (that is by nature) to beleeve in Jesus Christ, neither doth it follow that it must be so because Christ dyed for all, yet I confess men would lay it on the [Page 31] necks of those that hold this point, to make the way odious.

Ob. 24.

We all had power and will in A­dam to stand, he abusing his power, all man­kind became sinners: Now God might justly make choise of whom he pleased in this condi­tion, not being bound to restore any again.

As for example, some man giveth his ser­vant a sum of money to trade withall, whereby he might (if improved) be inriched, this ser­vant wilfully spendeth this his sum of money, his Master is not bound to restore him again, neither is God bound to restore any.

Ans. From this objection severall things are considerable, which will help to clear our former discourse; indeed this is the judgement of most men, that all fell in Adam, and God then was pleased to make choise of a few to become his, sending his Son to die for those few, leaving the other to themselves in their lost estate. I desire now from what is layd down to take these into consideration.

First, it is granted by the Obje­ctor that all had power in Adam to stand (as indeed they had) then the Reprobate had power to stand.

Secondly, by Adams sin all were made sinners, then it seemes all were righteous before: then the Reprobate were righteous in Adam before hee sinned.

I am forced here to speake other mens words, for I deny that any were reprobated from eternity: but to answer the Objection, I grant all sin­ned in Adam, Rom 5. 18 and that it is just with God to restore whom hee pleaseth: nay God had been just if all had perished. It is granted likewise that God was not simply bound to restore man again.

But God hath bound himself to re­store man by promise, see the second of Joel the 28. Acts 2. 17. I will powre out my spirit upon all flesh. Thus you see God hath bound himself; if the Master doth promise to restore the servant that hath spent all, he is bound by promise, so God by promise in the 3. of Gen. 15. That the seed of the woman should break the serpents head; now faithfull is he that [Page 33] promised, who hath done it through his own grace & love in Jesus Christ, John 3. 16. God so loved the world (that is the lump of mankind) that whosoever beleeveth should not pe­rish, but have everlasting life.

Ob. If Christ hath taken away the guilt of Adams sin from all, then, what shall any hee damned for?

Ans. For unbeleef.

Ob. 25. Unbelief cannot be the condemning sin only, for it is said in the first of the Cor. 6, 4. Know ye not that the unrighteous shall not inherit the Kingdome of God, neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with mankind, nor Thieves, nor Drun­kards, nor Revilers, nor Extortioners shall inherit the Kingdom of God? compared with Eph. 5. v. 5, 6. Let no man deceive you with vain words, for because of these things commeth the wrath of God upon the chil­dren of disobedience. From these you see that condemnation is inflicted for these as well as unbelief.

Ans. How is it possible that men should be Teachers in Israel, and know not these things? I grant the wrath of God, nay condemnation [Page 34] commeth on those that commit those things, but these are the works, of Unbelievers; I say unbelief is the cause that such sins are committed, for which things sake commeth the wrath of God on the children of dis­obedience, that is, unbelief: where the soul is an unbeliever, there such sins are committed; But where the soul is united to Christ through the Spirit, that soul is a true believer, that soul is born of God, that soul abideth in God. See 1 John 3. 9. he that is born of God sinneth not, that is, doth not wittingly and wilfully rush on sin; or thus, that which is born of God doth not nor cannot sin, v. 6. but the unregenerate part is warring against the Spirit, so in many things we offend all; so by this you see who they are, and for what men are damned, namely, for unbelief, see Joh. 3. 18, 19. This is the condem­nation, that light is come into the world, but men love darkness rather than light, because their deeds are e­vill, [Page 35] compared with the 36. vers. He that believeth on the Son hath life, he that believeth not the Son shall not see life, but the wrath of God abideth on him likewise: In the 8. ch. of John ver. 24. saith Christ to the Jews, if ye believe not that I am he ye shall die in your sins. And that is full for this purpose Mark, 16. 16. He that believeth not shall be damned. And this must needs be the sin against the Holy Ghost, spoken of Matth. 12. 31, 32. I mean finall and totall unbelief, he that never be­lieveth. Indeed I know there hath been abundance spoken and written about the definition of this sinne a­gainst the Holy Ghost, what it should be; some say this, some that, and most say it is to sin against know­ledge, which cannot be; for then who would be saved? for the Lord knoweth that both Ministers and People have sinned against know­ledge, that hath been acted by both, which the conscience hath been per­swaded [Page 36] ought not to be done. But thousands can now speak experi­mentally, that there is remission of sinnes, yea can behold a reconciled God through Jesus Christ, for what hath been acted by them wilfully: But those that persist in unbelief, and despise the Gospell, shall find no mercie, these are said (Heb. 16. 29.) to do despite to the Spirit of Grace. And thus much to prove unbelief the condemning sinne, much more of this nature might be said, but I forbear, and proceed to the fourth Reason. Indeed some of these Ob­jections should have been placed be­fore.

Fourthly, Gospell Ministers must needs preach Christ dyed for all:

First, because it sets forth the great love of God to poor sinners without respect of persons, Rom. 2. 11.

Secondly, thereby the creature is left without excuse, having a Christ to beleeve in that they might bee sa­ved, Joh. 3. 17. For God sent not his [Page 37] Son into the world to condemn the world, but that the world through him might be saved; compared with Joh. 1. 9. he is, (that is Christ) the true light that lighteth every man that commeth into the world.

Thirdly, Because this being a truth, that Christ dyed for all, doth clear the Eternall Father, condem­nation being of mans self, Hosea 13. 9. O Israel thou hast destroyed thy self; and our blessed Saviour saith, to the Jewes, O Ierusalem, Ie­rusalem, which killest, &c. how of­ten would I have gathered thy chil­dren together, as a hen doth gather her brood under her wings, and yee would not, Luk. 13. 34.

And how is condemnation of mans self, but for refusing of their own mercy. Jonah 2. 8. vers. And how doth the soul refuse its own mercy, but by slighting of Jesus Christ, but by spurning against the Gospell, Prov. 1. 20, 21, 22, 23, 24, 25. And truely this is the condemnation [Page 38] of most in the world, to despise the Gospel, to refuse Christ in the Gos­pel, loving pleasure and sinne more than the wages of righteousness, counting the waies of God even strange waies, according to that say­ing by the Prophet Hosea 8. 12.

The sum of all is this, that those that one day perish (as many shall) shall not perish because Christ dyed not for them, but because they have refused, despised, and stood in oppo­sition against him. Salvation of God, and condemnation of mans self.