This Argument of the Apostle is enlarged by three other grounds , all manifesting the truth of this point , to wit , that God will haue all men to be saued , and opening the true meaning of the same .

The first ground is taken from the vnitie of God himselfe , & the vnitie of the mediatour betweene God , and man .

The second ground where by this is confirmed , is taken from the ransome made by Christ , which was for all men , therefore prayer is to be made for all men .

The last ground is set downe in the 7. vers. and that is this , that God hath ordained Pastours to preach this redemption to al men : Al these grounds make this point good , that God will haue all men to be saued , and this will of God beeing laid downe for the ground why wee should pray for al men we are carefully to examine the true meaning thereof .

This point is that , which most disturbs the peace of Gods Church this day , for the greatest controuersie is concerning the true meaning of this place . For certainlie , it is an vndoubted truth , That according to the extent of Gods will , touching the saluation of men , so is the extent of his Decree , of his Election , and of Christs redemption , for the lymits , and extents of Gods will , are the limits , and extents of Gods Decree vnto saluation , and the lymi●ts of his Decree , are the lymits of his Election , and the lymits of his Election , are the lymits of the redemption made by Christ Iesus , for all these must of necessitie bee of like extent , none of them can be made either of straiter , or larger extent , then other , where by it is manifest : that the saluation of mankinde , must bee as large , as Gods will is to saue mankinde : Therefore by consequence it must followe , that if these wordes , ( God will haue all men to be saued , ) be so to be vnderstood , that euery perticular man should be saued , then also Gods Decree must bee that euerie perticular man should bee saued , and if the Decree of God bee such , then certainlie , Christ must haue dyed for euerie perticular man , aswell for Cain , as for Abell : for Esau , as for Iacob : for Iudas , as for Peter , &c. And the Couenant of grace made by God in Christ , with mankinde , must include all , and euerie perticular man , but if so be that neither Gods Decree , nor Christs redemption , nor the Couenant of grace be made , with all , and euery one , nor for all , and euery one , Then certainlie these words , ( God will haue all men to be saued , ) cannot be meant of euery perticular man , let vs come therefore to search by the light of Gods truth , the true meaning of Gods minde in these words .

For your clearer vnderstanding , wee will first consider , the diuers sorts of meanings , that are giuen of this sentence , and afterwards , try which is the trust .

Some doe interpret these words , after this manner they restraine the word ( all ) to such only as are really saued , as if the meaning were this , that as many of mankind as are saued , it is Gods will to saue them , and certainly it is true , that whosoeuer is saued , it must be Gods will that he is saued but allthough this meaning be tollerable , yet it is needeles , in deciding this controversie , besides that it opens a gap to some absurdities , wherof we are not to speake at this time , It is an euasion for want if better light in Gods truth to manifest Gods minde .

The second meaning of these words , is when the words ( all men , about which , all our question is ) are interpreted of euery perticular man , without exception secluding none .

The third meaning is when these words ( all men ) are not taken for euerie perticular man , but as the scripture oftentimes vses this word ( all ) for all sortes , and kindes of men , of al nations , people , and tounges , of what state or condition soeuer they be , and so the meaning will be this , that no sort , nor estate , nor condition of mankinde , no nation , nor kindred , toung , or sex is excluded , but that God will haue men of all sortes , degrees , and qualities , Countries , and conditions to be saued .

There is yet a fourth meaning , & interpretation of this place , which might yeeld vs a commodious of these words , & that ariseth from the consideration of Gods wil , either as we referre it to that , which God himselfe willeth of men , or as we referre it to that , which is Gods wil in vs , towards men , to make this more plaine : you are to consider Gods will either as wee take it for that , which is in God himselfe , touching the saluation of men , or as we referre it to that which God willeth to be in vs , & especially in such as preach the Gospell touching the saluation of mankinde .

How these words are to be vnderstood in the first respect , must be gathered out of one of the former meanings , but if we consider them in the second respect of Gods will , then the meaning will be this , That it is Gods will , that we , and euery one of vs , that are Christians , & especiallie those , that are dispencers of the misteries of God , should labour both by praier , & preaching for the saluation of euery man vnder the sun . And surely this interpretation might stand without any offence because , the Apostle brings this as a reason why we should pray for al men , to wit , euen because it is Gods wil , that we should without exception seek to saue all men , and in this respect , this sence may stand for euery perticular man , for it is the will of God , that we should pray for the saluation of euery man , & that we should preach the Gospell to euery man , & so this will of God is to be considered , of that which God will haue to be in our practise , but not of that which is in his owne purpose , and yet euen in this sence , there is an exception manifest in Gods owne word , for it is not lawfull to pray for any , that commits the since against the holy Ghost , as is cleere in the 1. Epis. of Iohn 5. chap. 16. vers . So that the most commodious sense that wee can giue to these words , it cannot hold for euerie perticular man , without some manifest exception .

These be the foure interpretations of any moment , that are applyed to these words , where of this last as it might probably seeme to be the Apostles meaning , so it might satisfie euery man , if the newnes of it as not beeing yet set abroad in the world , were not a let , and hinderance to the embracing and receaveing of it , therefore not standing vpon it but leauing it to bee of weight according as it shall affect the mind of the hearer . We come to speake of the second , and third interpretations , in which stands the whole controuersie .

To finde out which of these two interpretations contayne the true meaning of these words wee are carefullie to weighe , if any of them cannot stand without notable inconuenience , and great absurdities yea blasphemies against Gods truth , and such other properties of God , without which God is not God at all , and which doe directlie contradict the nature of Gods Couenant , and truth of Gods practise according to that which is reuealed in the scriptures , for that sense which doth inferre these absurdities cannot possible bee Gods meaning in these wordes , so that wee must reiect it as impious , and take that other which excludes all the former absurdities , & fullie agreeth with the truth of God else where , and iustifies God in his nature prouidence , power , and truth .

Now concerning the taking these words for Gods will touching the saluation of euery perticular man , doe necessarilie inferre the former absurdities , whereas taking them in the second sense , that is for all sortes , & kindes of men , no inconuenience doth follow vpon it , nor shal there any contradiction bee found in it , to the rest of Gods truth revealed in the Scriptures , but shall bee found soundly to agree with it in al things . To make this manifest , wee will come to the proofe of this wherein that wee may giue the greater satisfaction to all men , Wee will examine the truth of this will of God touching the saluation of men , first as the Scriptures reueale it vnto vs , before the coming of Christ in the flesh , and secondlie , as it is manifested since his coming in the flesh . Before Christs coming in the flesh , it is most cleare , and euident , that neither of these interpretations can stand : for the will of God before Christ , was so farre from sauing euery perticular man in the world , that it was not his will to saue euery nation , or people , or kindred , &c. seing that it is plaine in the Scriptures , that from Abraham to Christ , saluation only did belong vnto the Iewes , and God did expresselie seclude all the nations of the Gentiles from his Couenant , & hope of life , setting vp a partition wall betwixt them , & his owne people the Iews , which behoowed to be first broken downe by Christ at his coming , before any nation of the Gentils could be made Cittizens with the saints , & of the houshold of God , as is manifest , by the Apost. speach in the 2. Ephes. 12. where he shewes vs , that al the Gentils before that time , were without Christ , and alliants from the common wealth of Israell , and strangers from the Covenant of promise , and were without hope , and without God in the world , who now in Christ are made neere by breaking down the stop of the partition wal , so that first by his blood shed , and the reconciliation of the Gentiles vnto God by his crosse aswell as the Iewes , an entrance , and accesse was made vnto both Iew , and Gentile , to the Father in such sort , as the Apostle saith in the 19. ver. of the 2. to the Ephes. We that are Gentiles , are no more strangers , and forreigners as wee were before : The same is plaine by the words of the Apostle in the 14. of the Act. the 16. where hee sayth , that in the times past , God suffered all the Gentiles to walke in their owne wayes . In which words , wee are carefullie to marke the particle , all , when hee saith hee suffered all the Gentiles , whereby hee witnesseth playnlie , that there was not any one nation , of the Gentiles , that was not excluded from the Couenant before Christ , so that before Christs coming the question is cleare , and manifest , for if all the nations of the Gentiles were excluded , & no nation except one onely of the Iewes included within the Couenant of God , no man without manifest blasphemie can say , that at that time Gods will was , that euery perticular man should be saued , & this difference between , Iew , and Gentile at that time , is iustified by Christs own speach to the Cananitish woman , where hee tried her faith , saying , that it was not good to take the Childrens bread , & giue it unto dogges , as likewise by the speech of the Apost. to the Gal. where hee saith , we that are Iewes by nature , and not sinners of the Gentiles , &c. By which two places it is manifest , that the Gentiles in respect of the Iewes , were in Christs owne account , but as dogges , and not as Children . This is yet further manifest by the Description of the mistery of Godlines set downe by the Apost. in the 3. to the Ephe. ver. 4. 5. 6. saying : When you read you may vnderstand my knowledge in the mistery of Christ , which in other ages was not made known to the sonnes of men , as it is now reuealed vnto his holy Apostles , & Prophets by the spirit , that the Gentiles should bee fellow-heires , and of the same body , and pertakers of the promise in Christ by the Gospel . Let vs consider these words , that the Apost. placeth the mistery of Christ , in this , that the Gentiles should be fellow-heires &c. A misterie indeede , which the Apostles themselues after Christs ascention neuer dreamed of , till by speciall reuelation from Heauen , God did mak it manifest to Peter Act. the 11. vers . 18. who for his preaching the Gospell to the Gentils , was accused by the Iewes , when hee came to Ierusalem , and vpon his apologie in expounding to them the matter in order as it fell , they all held their peace , and glorified God , saying , Euen ( with wonder ) then hath God also to the Gentiles granted repentance vnto life which witnesses sufficientlie , that the lews did not imag●ine , that the Gentiles had any part , or portion in saluation together with the lewes . And that wee may see , that it was Gods owne will , and purpose to seclude them from saluation , till Christs coming in the flesh . Let vs marke the description of the misterie of Gods will in his eternall purpose in himselfe , as it is set down by the Apost. in the Epis. to the Ephes. chap. 1. vers . 9. 10. In these wordes , making knowne to vs the mistery of his will , according to his good pleasure , which he had purposed in himselfe , that in the dispensation of the fulnes of times he would gather together in one , all things in Christ . This fulnes of times was the very time of Christs coming in the flesh , vnto which time , as the words doe beare , he purposed not , in himselfe , neither was it the good pleasure of his will to gather the Gentiles vnto the number of his Saints , but till that time , the Law of Commandements , and ceremonies did stand vp , as a partition wall to keepe out the Gentiles from the grace of saluation bestowed vpon the lewes , the breaking downe of which wall by the death of Christ was declared by the renting of the vaile of the temple from the top to the bottome , and therfore it is not without greate , & weightie cause , that the Apostle Paul amongst the heades , and points of the misteries of Godlinesse , reckoneth this for one , that Christ was preached vnto the Gentiles 1. tim . 3. 16. Thus we trust , that it is sufficientlie cleare to all men , that those who maintaine , that it was Gods will from the beginning , that euery perticular man should be saued , doe directly speake against the purpose of God as it is reuealed by himself in his truth , seeing it was not his will , that any nation should bee saued , except the lewes only , before Christs coming in the flesh . Besides , to come more closelie to the point , and examine this wil of God before Christs coming in the flesh , wee will lay aside the rest , of the nations , & only speak of that nation , which was chosen of God to saluation , namely , the Iewes , to see if this opinion for euery perticular mans saluation , can stand with the troath of Gods will , and purpose amongst them , & to cleare this point , First , let vs consider the speech of God himselfe , by the Prophet Isaiah chap. 14. ver. 24. where he saith : The Lord of hosts hath sworn , saying , surely as I haue thought , so shal it come to passe , & as I haue purposed , so shall it stand . By this sentence it must necessarily followe , that if this be the sence of these words , to wit , that God wil haue euery man without exception to be saued , that either no man euer shall bee damned , or else God must be periured , ( which is blasphemie to thinke ) the reason is manifest , seeing God hath sworn , that as hee hath thought , it shall come to passe , and as hee hath purposed so it shall stand , euen as likewise he sayeth , in the 46. of Isaiah vers . 10. My Councell shall stand , and I will doe whatsoeuer I will . If then it be true , that the Lord doth whatsoeuer hee will , and that his purpose cannot faile , then it is impossible , that any one man should euer be damned , if his will be ( as they say ) that euery perticular man should be saued , or then if so be that euer any man be damned , God must be periured , seeing hee hath sworne , that his purpose shal stand : But if it be true , which else where psalms . 33. vers . 10. 11. is sayd , to wit , that the Councell of the Lord standeth for euer , and the thoughts of his heart to all generations , & againe psa . 115. ver. 3. Our God is in heauen , he doth whatsoeuer he will : Then it must followe , that it was neuer Gods wil , that euery perticular man should be saued , euen amongst the lewes , seeing it is manifest , euen by the Scriptures that God did not saue euery man amongst them , if it were by no other euidence , yet euen by that oath of God , set downe in the psa . 95. saying , wherfore I sweare in my wrath , surely they shal not enter into my rest : according to that which God speakes to Moses , Num. 14. chap. ver. 28. 29. &c. and 32. chap. ver. 10. 11. the true meaning whereof is expounded clearelie by the Apostle to the Hebre. chap. 3. and 4. where hee plainlie affirmeth , that they to whom the Gospel was first preached amongst them entred not into Gods rest for vnbeleifes sake , Chap: 4. ver. 6. we might alledge likwise for clearing this troath , the reiection of Ismaell from the Couenant , the hatred of God against Esau , the wrath of God against Saul , the Propheticall curse of David against his enemies , the perdition of Iudas the traitour , and more instanccs , but we conclude with two proofes for all , the first of Ieremiah , Chap. 7. ver. 16. & chap. 11. ver. 11. 14. & chap. 14. ver. 11. and 12. & chap. 15. ver. 1. & in the Prophet Ezekiell chap. 14. ver. 20. where God expreslie forbids the Prophet Ieremiah to pray for that people any more , and shewes that though Moses , and Samuell did stand before him for them , yet his affection could not be towards them , yea , that though Noah , Daniell , and Iob , were amongst them , that they should deliuer neither sonnes , nor daughters , but only their own soules , by their righteousnes . We can not thinke , that God could intend the saluation of those men , for whom he would not suffer his Prophets to pray , how can it possible bee , that hee should will the greater ( that is their saluation ) when hee prohibits the lesser , that is , the Prophets praying for them , Secondlie , to end this argument , let vs lay before vs the Historie , and complaint of Elijah the Prophet , and Gods answere vnto him , in the 1. kings . 19. Rom. 11. where the Prophet complaineth , that Ahab , and Gods enemies , 〈◊〉 left none aliue , that serued God , but himselfe alone , and God answeres him , that hee had reserued seauen thousand , that had not bowed their knee to Baal . Which Historie according to the Apostle owne interpretation , shewes vs , that a remnant according to the election of grace were saued , and the rest in Gods Iustice were hardned , and proues this by the Scriptures to haue beene done by God himselfe , by the words of the Prophet Esaie cha. 29. God hath giuen them the spirit of slumber , eyes , that they should not see , and eares , that they should not heart , unto this day , and from the 69. Psal. Let their table be made a snare , and a net , and a stumbling blocke euen for a recompence vnto them , let their eyes be darkned , that they sce not , and bow down their backe alway . Thus we trust it is plaine , that howsoeuer God had tyed saluation to the lews , before the coming of Christ , yet it was not his will among them to saue euery perticular man , as for that which may bee obiected , touching their vnwillingnes in resisting . Gods wil , we shal answere it heerafter , only now let vs conclude this way , seeing God doth whatsoeuer hee will , and seeing that his purpose must stand , then either God neuer , willeth these mens saluation , or else hee must haue saued them , which the scripture denyes , & certaine it is according to the former grounds , that God doth whatsoeuer hee will , and therfore , that God neuer willed such a thing , seeing it is manifest hee neuer did it : Which is manifestly confirmed by the Apostle Paul , Rom. the 11. Where hee shewes vs , that there was a remnant according to the election of grace , and that among the Iewes , the elect had obtayned mercy unto saluation , but that the rest of Israell , had not obtained , vers 5. 7. Where also he plainly witnesseth , that God had cast away the Iewes , and had broken of many branches , from the roote through vnbeleife , so that euen in that onely people , which belong to God , it is euident that it was not Gods will to saue euery perticular man amongst them . Now let vs come to trye the truth of this matter since the coming of Christ in the flesh , at which time , the difference betweene Iew , and Gentile was taken away , and the grace of Saluation by Christs owne command was to be prached by the Apostle to all nations math. 28. 19. according to that which Christ himselfe fore told math. 24. 14. saying , and this Gospell of the kingdome shal be preached in the whole world , for a testimony unto al nations . If euer in any time of the world it was Gods will , that euery perticular man should be saued , it must needes be in this time , wherein the Couenant of grace is extended to al nations and all exception of persons taken away before God , for certaine it is which , the Scripture tells vs , that in Christ Iesus , there is neither lew , nor Gretian , there is neither bond , nor free , neither male , nor female , for wee are all one in him , gal . ● 28. and as the same Apostle saith to the Coll. There is neither Gretian , nor Iew , Circumcision , nor vncircumcision bond , nor free , but Christ is all , and in all things : By which words it is most plaine , that no kind of nation , or people , or person , is excluded from the grace of saluation , and so these words ( that God will haue al men to be saued ) are taken trulie , when they are taken in that sence , euen according to the testimony of the church it selfe , and all the redeemed ones of God , Reu. the 5. 9. where they sing this new song , saying , Thou art worthie to take the booke , and to open the seales therof because thou wast killed and hath redeemed us to God by thy blood , out of euery kindred , tounge , & people , and nation , and hath made vs to our God , Kings , and Priests , and wce shall raigne on the earth : Out of these words , wee haue a most strong argument , to proue that saluation is vniuersall , in regard of nations , kindreds , or tongues , kindes , of men , but no way vniuersall in respect of euery perticular person , built vpon the testimonie of them themselues who are saued , and this argument is such , as it leaues noe exception against it , to the maintayners of that opinion , ( that Gods will is , that euery perticular man should be saued ) for it is manifest , that they make the redemption wrought by Christ , to haue bene for euery perticular man , and so as vniuersall as they make Gods will , to haue measured , which is true indeed though not in their sence , as this place plainlie proueth , seeing they who are redeemed by Christ doe confesse , that he had redeemed them , out of euery kindred tongue , people , and nation . Now if Christ haue redeemed some out of euery people , and nation , &c. then certainlie hee hath not redeemed all of euery people , nor euery perticular man of euery nation : & if this redemption of Christ be not of euery perticular man as this place doth plainly shew , then vndoubtedlie , it cannot be Gods will , that euery perticular man should be saued , for no Christian man was euer yet so blasphemous , as to make Gods will to saue men , to be of larger extent , then Christs redemption of men , neither certainlie can it be , both in respect , that Christ came in the world to doe the will of the Father that sent him , and this is the fathers will which sent him , that of all which hee hath giuen him hee should lose nothing Iohn . 6. 38. 39. & also because it is God himselfe who hath reconciled vs to himselfe by lesus Christ , for God was in Christ reconciling the world vnto himselfe , as the Apostle sayth , 2. Cor. 5. 18. 19. Seeing them both that Christ the redeemer came to worke redemption according to will of his father that sent him , and seeing it was God himfelfe , who in Christ reconciled the world vnto himselfe , it must necessarilie followe , that seeing Christ redeemed not euery one of euery nation , that it was neuer Gods will , to reconcile to himselfe in Christ euery perticular man of euery nation , an● so consequentlie it could neuer be his will , to saue euery perticula● man of euery nation , for as we hau● said before , if God doe whatsoeue● hee will , it must follow , that if i● was his wil to saue euery perticula● man , that of necessitie hee doe this , else hee were not God , seeing neither inconstancie , nor impotencie can be fall him that is God . Besides , if this had bene his will , it behooued likwise to haue beene his will , that Christ should both haue saued , & redeemed , euery perticular man , and yet Christ doth plainlie witnes concerning Iudas in perticular , that hee was the Child of perdition , and that hee was lost , & that to this end , that the scriptures might befulfilled , Iohn 17. 12. which speech of Christ , himselfe , is carefullie to be marked , for the ouerthrowing of those who hold this blasphemous opinion , euen from their own strongest hold , that is from the very will of God , as it is reuealed in the scriptures , seeing Iudas must perish , that the scriptures might bee fulfilled , whereof it must followe , that euen according to Gods will reuealed in the scriptures , God doth not will , that euery man should bee saued else there was no necessitie , that Iudas must perish , that the scriptures might be fulfilled .

Moreouer the same Christ witnesseth plainlie , that hee laid downe his life for his sheepe Iohn . 10 15. and in that same chapter witnesseth plainly touching the Iewes to whom hee spake , that they were not of his sheepe , verse . 26. wherevpon it followeth necessarilie , that it was neuer Gods will , that euery perticular man should be saued . If we compare the words of Christ in this 10. Chapter with the words of the same Christ in the 6. chap. ver. 39. where hee saith , this is the fathers will which hath sent mee , that of all which hee hath giuen mee , I should lose nothing , for the will of God touching mans saluation is to bee extended no further , then according to the comission giuen to Christ the mediatour , for the sauing of men , now it is plaine by Christ himselfe , that hee was to saue none , but such as the Father had giuen him , but that all men were not giuen to Christ of the Father is plaine by the words of the same Christ : Iohn 17. verse . 6. where hee saith , I declared thy name to the men thou gauest me out of the world , and againe , ver. the 9. I pray for them , I pray not for the world , but for them thouh ast giuen me . Besides that , God hath not giuen euery perticular man vnto Christ , It is euident by the wordes of Christ Iohn , the 6. ver. 37. All that the Father hath giuen to me , shall come to me . But no man is so shamlesse as to deny , but that there be many men , that neuer came to Christ , nor euer shal come , and so by consequence were neuer giuen by God the father vnto Christ , & if neuer giuen by him to Christ , then it could neuer be his will , that Christ should saue them , seeing this was the will of the Father that sent Christ , that of all which he had giuen him , hee should loose nothing , and this agrees well with Christs owne speech , ( mentioned before ) Iohn the 10. Where he sheweth the reason , why the Iewes to whom hee spake , did not belieue , saying , It was , because they were not of his sheepe , which the father had giuen him , whom onlie hee did reconcile to the Father , seeing he laid downe his life for them onlie , & so by consequent saued none but them only . By this it is manifest , that it was neuer Gods will , to haue euery perticular man to be saued , seeing hee hath not giuen euery perticular man vnto Christ , neither are all men of the sheepe of Christ , and therfore hee neither did lay downe his life for euery man , nor was it the will of the Father to saue euery man . To come yet to demonstrate more manifestlie , that this will of God , touching the saluation of all men , is to be vnderstood only of all sortes of men , and in no wise of euery perticular man , We haue 3. strong arguments laid downe in this same place by the Apos . to Tim. The first is in these words , that God will haue all men to come to the acknowledging of the truth , Which words are to be taken in the same sence , with the former : for the Apost. ioynes them this way , God will , that all men should be saued , & come to the acknowledging of the truth . Wherby it is clear , that Gods will touching the saluation of all men , can be no larger extended , then Gods will touching the coming of all men to the knowledge of the truth , Now that it is not Gods will , that euerie perticular man should come to the knowledge of the truth , is manifest by the words of Christ himself Mat. 13. 11. where he giues the reason to his Apostles , why hee speake to the people in parables , saying , it was because , it was not giuen to them to know the secrets of the kindgdome of heauen , If then there bee some , to whom it is not giuen by God to know the troath . It cannot bee Gods will , that euery man should com to the knowledg of the truth , for other wise certainlie , hee would giue euery man to know it , seeing hee doth whatsoeuer hee will , therefore they must speake against Gods owne mind , set down by Christ himself , & by the Apostle in this place , who doth affirme , that it is Gods will , that euery perticular man should bee saued , seeing it is not his will , that euery perticular man should come to the knowledg● of the truth , and his will touching the saluation of all men is no larger , then his will is touching their coming to the troath .

To make it yet further manifest , that it is not Gods will , that euery man should come to the knowledg of the truth , but his elect alone the Apost. s hews it in the. 11. to the Rom. whe●e he shewes vs , that the elect had obtained this , and the rest were hardned , and shewes this their hardning to be the worke of God himselfe , out of Isaiah , saying , God hath giuen them the spirit of slumber , eyes , that they should not see , and eares , that they should not heare vnto this day , how then is it possible , that it can be Gods will , that euery man should com to the knowledge of the truth , If God himselfe blinde the eyes of men , that they see not , and harden the hearts of many , that they vnderstand not , for these two cannot stand together , except wee make God a direct enemie to his owne will , and a worker against his owne purpose , ( which is blasphemous to thinke , and so consequentlie it cannot bee agreable to Gods truth , that God will haue , that euery perticular man to be saued , seeing it is not his will , that euerie perticular man should come to the knowledg of his troath , without which knowledg it is impossible , that any man can be saued . The second Argument is in these words , where the Apo. saith , that Christ gaue himselfe a ransome for all men , where the word ( all ) is to be taken in the same sence , in which it is to be taken , in these that God wil haue ( all ) men to be saued . Now we haue shewed you before , that I. Christ did not lay downe his life for euery perticular man , but for his sheepe onlie , which the Father did giue him , there beeing many other who were not of his she epe , as himselfe doth witnesse , and the testimony of the redeemed ones ( cited before ) out of the Reuel . proues this point euidentlie , whereas they witnes , that Christ had redeemed them by his blod , out of euery tribe , people , and nation , declaring an vniuersalitie of redemption in respect of kindes of men , but denying vniuersalitie concerning euery perticular man .

The third Argument is set down in the 7. ver. where the Apos . layes downe the third ground , whereby he confirmeth the former saying to wit , that God will haue all men to be saued , which is , that hee is ordained a preacher of saluation to the Gentiles , that is not vnto the Iewes only who before Christs coming had the promises , but also to the Gentils , who before Christs coming were excluded from the Couenant and promise . In these wordes wee haue first to gather , that which the aduersarie takes for their aduantage , that is the vniuersall publication of the promise , and saluation to all nations , which notwithstanding makes much against them , for thus farre we will grant , that as largelie as the Gospell , and promise of saluation is extended by God , in the ministery thereof : so farre it is Gods will to extend likewise his saluation , to some , though not to euery one in euery place , where the Gospell is preached : But out of the Apo. words to the Heb. 4. ver. 1. 2. we gather strong argument , against that sort of the vniuersalitie of Gods wil● and grace , whereby it is extended to euery perticular person , for the Apostle : shewes vs plainlie in that place , that the promise of entering into Gods rest is not left in any place to any people , but where the gospe● is preached , If therfore the gospel be not preached vnto al , then certainly the promise of entring into Gods rest , is not vniuersall , nor made to all , in that sense of vniuersalitie formerlie alleadged , and if the promise be not made to all , and euery one vniuersallie , then certainlie it cannot be Gods will to saue all , and euery one vniuersallie . Now that the gospell is not preached to all , is plaine , both by experience , and scripture . Are there not now many nations , that neuer yet heard the gospell ? be there not many people in Africa , America , and other places , who neuer yet heard of Christ , but lie in ignorance , and blindnes without the word of God . Besides the scriptures doe shew vs , that when Christ sent out his Apostles to preach the gospell , hee did then comand them , not to goe into the way of the Gentiles , and not enter into the Cityes of the Samiritans , matt . 10. 5. and the spirit plainlie forbids Paul , and Barnabas , to preach in certaine contries of Asia , Act. cha. 1● . ver. 6. 7. If men obiect against this , that God did this vpon fore knowledge , that they would not receaue the Gospel , & therefore did forbid to preach vnto them , this is answered out of the mouth of Christ himselfe . Mat. 11 ver. 21. 23. wher he saith , Woe be to thee Corazin , woe be to thee Bethsaida , for if the mightie works , which were done in you had been done in Tirus , & Sidon , they would haue repented long agoe in sackcloth , & ashes . And thou Capernaum , which art exalted vnto heauen , shall bee brought downe to hell , for if the mightie works , which haue beene done i● thee , had bene done in Sidon , it should haue remayned vntill this day . By which speech of Christ it is euident , that God did deny the meanes o● saluation to those whom hee did know would not so haue abused them , as they that had them : he did see that the Gospel , & the works of Christ would haue wrought vpon the Sodomites to the preseruation from that destruction which did fal vpon them , and vpon them of Tirus and Sidon , to humiliation in sackcloath , and ashes , and yet he denyes these meanes vnto both . How can then this stand as a truth , that God onlie doth deny the meanes of saluation vnto them whom he foresees wil abuse them , these men that maintaine this opinion se not , how their vayne , and blind cureositie , & carnall wisdom makes them fall into such difficulties wherevnto they are neuer able to answere , besides that they ouerthrow by this assertion one manie points of Gods eternall truth set downe in the 9. and 11. Chapters to the Rom. in both which the truth of God , doth plainly witnesse , and proue vnto vs , that Gods decree , his election , and his calling , are grounded , not vpon mans will but vpon Gods , from whence comes it that euen by the publication of the Couenant , some are saued , and some are not , is it o● their wil or of Gods wil ? the Apo. in the .9 . of the Rom. saith plainlie , that it is not in him that willeth , nor in him that runneth , but in God that sheweth mercie , for hee will haue mercie , on whom hee will haue mercie , and whom hee will he● hardneth . It must therefore be a monstrous vntroath , to say , that God wi● haue euery perticular man to be● saued , neither can any thing , tha● can bee said touching the rebellio● of mans will against Gods wi●● auayle to the contrarie : for God● own will by the testimony of th● Apostle : ( yea of God himselfe Exo. 33. 19. & not mans is the ground of Gods mercy , if therefore it were his will , that euery one should be saued , then certainlie hee would shewe mercy to euery one seeing hee shewes mercy to whom hee will : Besides , how could God be said to harden whom he will , euen as his will is reuealed , & published in the gospell . If that were true , that it was his will , that euery man should be saued , how can it be possible , that towards one , and the selfe same person , God should haue one will to saue him , and another will to harden him , as if the fruite , and efficacie of Gods calling depended vpon mans will , and not vpon Gods , how could it be possible that God could shew mercie to whom hee will , or yet harden whom hee will ? doth not I saiah , & the Apost. doth tell vs , that except the Lord reserued a seed , no man should be saued , but it should be with vs , as it was with Sodome , and Gomarra : so that it is not men , that reserue themselues , but only God who reserues a seed vnto himselfe . Let men out of these things Iudge whether our interpretation of this sentence be not the soundest agreeing with Gods own interpretation , of his owne mind , whereby his power will , and God head are maintayned , or whether that other sense be not to be abhorred , which makes mans will to ouer rule God● will , and man to be a fauiour , a●● so a God to himselfe .