1 Argument . To prove this , I argue , first from somewhat implyed in the Proposition it self , viz. The sufficiency of helps and means on Gods part allow'd to men . And

The Argument may be formed thus : If God have sufficiently provided for mens Salvation , so as he is not wanting in what lay on him to do , then mens neglect is the only cause of their destruction . But God hath sufficiently provided , &c. Ergo , &c.

Here I shall not stand to prove the consequence of the first Proposition , because if God be not , of necessity man only must be wanting to himself . If any shall alledge , that the world , the flesh , and the Devil are great enemies , and hinderances to mens Salvation , I grant it , but deny withall , that therefore God is to be charg'd with mens destruction , or that any man who dieth in his sins , is the more excusable . For the fault is in men only , that they willingly give themselves up to be led aside by those enemies of their Souls , and so neglect their own Salvation . Sure I am , nor one , nor all of those enemies , could prejudice our everlasting estate , if we did not freely and willingly give our selves over to their power .

And this will appear in my proving the second Proposition , viz. That God hath sufficiently provided for mens Salvation , &c.

Here I shall first instance in particulars , and therein shew , what provision God hath made .

1. To rise no higher than Adams fall ; when man stood in most need of Gods help , was there not a speedy provision made of an all sufficient Saviour , and help laid upon one that was mighty , and able to save to the utmost all that come unto God by him ? Heb. 7.25 . No sooner had God convinced our first Parents of their sin and misery , but he presently revealed his Son , to be made the seed of the woman , Gen. 3.15 . and in mans nature to fulfill whatever was needfull to the reconciling of the world . In this Salvation so prepar'd , and promis'd , there was no defect , as appears by the Apostles testimony , Heb. 7.25 . The only defect is on mans part , in not coming to God through Christ , that he may be saved . Who dare say , that God hath made but a scanty provision for our salvation ? Surely it cannot stand with his faithfulness and goodness , Act. 7.30 . who commands all men every where to repent . Would he ( think you ) invite so many guests , if he knew not before hand , that there is entertainment enough for them all ? No man ( for ought I have heard ) ever made question of this , That if all would come to Christ , all should be saved by him . And this is the tenour of the Gospel-Covenant , ( which alone reveals the way of Salvation ) He that beleiveth shall be saved , &c. Mar. 16.16 . For any Objection that may be made , I shall answer it in its due place .

2. As God hath provided an all sufficient salvation , so hath he also allowed sufficient means for the applying of it , so as it may be effectual .

1. There is the word of Grace , or the Gospel full and clear in all particulars , so as there is nothing necessary to be known concerning this salvation , but a man may run and read it ▪ What was sufficiently discovered in the Old Testament , according to the dispensation of God for those times , is more clearly revealed in the New ; so as we may well say with the Apostle , 2 Tim. 3.25 . The Scriptures are able to make us wise unto Salvation .

2. There is the Spirit to teach us inwardly and in the heart , what is laid before our eyes in the word . And both these are promised , Isa. 59.21 . If any object , That that promise is made only to the Church , I may grant it , and yet answer well enough thus ; That the Word and Spirit promised to the Church , proclaim and offer Christ to the world ; and they that ar● without , are bound to receive what is offer'd ▪ and to joyn themselves to the Church . For wha● is it that makes and constitutes the Church ? I● it not hearkning to , and obeying the voice o● God in his Word ? There is the sound of th● Gospels voice , which the world is bound t● hearken to , as I hope to shew hereafter . An● if the wicked world refuse , and will not en●quire after it , that is their own fault , and Go● is not wanting , as shall be more fully clear'd i● its due place .

For present it may suffice , that there is a● abundance of the Spirit , and of the Word , e●nough to enlighten and enliven all the world if they would heed and attend them . Wh● dare say , that Gods Word and Spirit are no● sufficient to instruct us in all things necessary ▪ and to lead us into all truth ? For Papists quarrelling the sufficiency of Scripture-revelation , I have nothing to do with it now ; it serves my turn , if it be acknowledged , that God hath made a sufficient revelation of his will , and the way of our Salvation .

3. That God might not leave himself without many witnesses , we have also the work of Creation , that shews us the way of glorifying him , Psal. 19.1 , 2 , 3. else how could the Apostle upon this one ground , prove the Gentiles to be inexcusable in their Idolatries ? Rom. 1.19 , 20. And is there not also a goodness of God in his providential dispensations , that leads men to repentance ? Rom. 2.4 . Yes , the Psalmist shews it at large , Psal. 107. And this amongst others seems to be one thing , that 's very observable in that Psalm , viz. That men otherwise void of all piety , and such as care little for Gods company at other times , when distresses , and dangers assault them , even by nature , and natural conscience , are led to call upon God . This shews sufficiently , that their neglect of God in times of prosperity , is a stifling the natural principles of Religion , implanted in all men , for the improvement of divine providences .

4. To say no more , God hath made us reasonable creatures , and given us a minde to understand , so as to chuse the good , and refuse the evil . And have we not all of us a conscience to accuse and excuse , to encourage us in that which is good , and affright us from all that is evil ? In one word ; The way of Life is laid before us , and we have eyes to see it , if we had a minde to walk in it . Men do not go to Hell as a beast goeth to the slaughter-house , or as one led blindfolded , not knowing whither he goeth , but they refuse the way of Life , and chuse the ways of Death ; as I hope to shew hereafter more at large .

Now let me summe up all that hath been said , and thus argue ; If God hath prepared an all-sufficient salvation , and provided all means necessary for the applying of it , what have we to complain of more , than what we finde in our selves ? May not the Lord say as he did , Isa. 5.4 . What could have been done more , that I have not done ? or as Ier. 2.5 . What iniquity have you found in me ? Have I been wanting to you ? Rather , have not you wronged your selves , and been sinners against your own Souls ? And will not the Lord say thus one day ? Questionless he will ; else how shall he clear himself in condemning the wicked world ? For suppose God to be wanting in any thing necessary on his part for our salvation , may not a condemned sinner justly reply thus ? Lord thou hast now pass'd the sentence of death upon me , and thou art now sending me to dwell with everlasting burnings , which I should never have run my self into , if thou hadst done that which lay upon thee to do . May not such a soul say , alas ! I knew nothing of what I should have known in order to my salvation , but was left in the dark without any light to shew me the way of Life . Had God done his part , I might have done mine , and so it had never been with me , as now it is . Shall any of the damned ( think you ) ever have cause , or just occasion to quarrel God in this manner ? Or if any should , I must confess , I know not how to clear God in his condemning the world of the ungodly .

But God will certainly clear himself one day , and convince all the ungodly , Jude 15. that their damnation is just : Else why is God so often clearing himself upon all occasions , from having any hand in the destruction of those that perish ? For certain God would never clear himself ( as often he doth ) if he knew not himself to be clear ; and he must have most unworthy thoughts of God that thinks otherwise . God is not as man , to justifie himself in any thing , but what is right and true .

Now , how often doth God clear himself , and cast all the blame of mens destruction upon themselves ? Ezech. 18.31 , 32. Cast away all your transgressions , &c. for why will you die ? I have no pleasure in the death of him that dieth . Hos. 13.8 . O Israel thou hast destroyed thy self . To this purpose also read Esay 5. v. 1 , 4.

Obj. But some will reply and say , Who denies or questions this ? you labour to little purpose , and might well have spared this pains .

Sol. To clear my self , give me leave to say ; 1. That many are charg'd with making God the author of sin , and the contriver ( in a sort ) of mans damnation . I do not say they are justly charg'd , but that some are so charg'd by others , is most true .

2. There are but too many in the world , who charge God foolishly as faulty and guilty of mens destruction . I say not , they do it expresly , and in terminis , but interpretatively , and by consequence they say , that the fault is on Gods part , and not on theirs , if they die and are damn'd . What else is their meaning , when they pretend , as they do , so much love and good liking to God , and the wayes of his Commandments ? Are there not many that say in their hearts , and some upon occasion with their mouths also , Far be it from us to hate God , or any of his wayes ? God forbid that we should procure to our selves the damnation of our own souls ? Nay , they will not be well pleas'd with any other , that shall charge them for so doing . If others will believe them , they are as willing to be sav'd , and as willing to walk in the way of Life and Salvation , as any man can wish them to be . But alas ! what would you have of them ? If they knew better , they should do better ; and for their part , they do the best they can , and as far as God gives them grace . Now , is not this in effect all one as to say , if we are cast away , and die in our sins , it is no fault of ours ? How could we help it ? We have done all that we were able to do , and should with all our hearts have done more , if God had given us wherewithall . Is not this to quit our selves , and cast all the blame upon God only ? Yes ; it is to charge it upon God alone , that we die and perish in our sins .

Now for the sake of these , and such as those I have undertaken to plead for God , as well as I can . For ( to speak as it is indeed ) God is much spoken against in the world ; and as there are too many of whom it may be said , God is not in all their thoughts ; or , there is no God , is all their thought , Psal. 10.4 . so there are many mouths open'd against him , to charge him with all the fault of mens destruction . And I know not in my capacity , how to do him better service , than to speak a good word for him in this case , and let the world know it .

To return where we left before ; I shall a little further , and more fully shew , that God is ( if I may so say ) exceeding carefull to clear himself of having any hand in the death of him that dieth : He thinks he hath done what was to be done on his part ; What could have been done more , that I have not done ? Esay 5.3 , 4. As if he should say , there wanted nothing to their being a fruitfull people , if they would themselves . Consider also what our Saviour saith , John 5.40 . And ( or rather , But ) you will not come unto me , that you might have life . Vers. 39. he had told them , that the Scriptures testified of him , that he was the light and the life of men ; But ( saith he ) you will not come unto me that you may have life . Is not that as much as to say , Here is life laid up in me all-sufficient to all intents and uses and safe enough , but you will not come and take it , though you may have it only for the asking ? If this be not the full purport and meaning of those words , I cannot imagine what it should be . For our Saviour speaks plainly to them , that if they die in their sins , 't is not because eternal life is not to be had , but because they will not have it . And is not this enough to clear God , and condemn the unbelieving world ? Adde to this that affectionate passage of our Saviour , Mat. 23.37 . I would have gathered them as an hen gathereth her chickens , but they would not . This clears him ; and dare any man say or think , that our Saviour meant otherwise than he spake ? O! how happy had that people been , if they had taken him at his word ! Take one place more , Luc. 19.41 , 42. how pathetically he wishes , If thou hadst known in this thy day , the things that belong unto thy peace ! Was it not in his heart ( think you ) that Ierusalem was the only cause of her destruction ? And by all you may see , the Lord is willing to clear himself , and we may assure our selves he is as able to do it . He well knows , that all his dispensations of grace and providence are such , as will clear him against all the world . Our Saviour knew well ( and hath not forgotten it to this day ) that when he was on earth , he was no way wanting to the work which his Father had put into his hands . And this appears Esay 49.4 . that God will justifie him , that it was not by any default of his , that his labours had no better successe ; His judgement is with the Lord , and his reward with his God . He knew ( and knows still ) that he had done all that he had to do , for the reclaiming of his Countrymen , and for the reconciling of the world . Did the Iews want any means , whereby they might know him to be , as he was indeed , the promised Messiah ? True , they thought so then , and were ever calling upon him for farther and fuller evidences ; but they were but vain , and false pretences , somewhat the same , or very like to what others still have , as I shall hereafter prove . But whatever they pretended then , I am confident they are now of another minde . Whiles men are on earth they have too good thoughts of themselves , and are too apt to entertain hard thoughts of God , and his dealings with them . But I am apt to think , that the damned in Hell complain most of themselves . Sure the Parable ( some will have it a story ) Luc. 16. seems at least to sound this way : For though it sore troubled the Rich-man to be in that place of torment , and fain would he have had some relief , though never so little , yet he complains of none beside himself for his coming thither . One saith indeed , That no man goes to Hell , but he hath some excuse or pretence for it : And I am of his minde in this , if he mean it of men , whiles they are upon earth . But I much question , whether the damned , when once they arrive at their long home , be not forsaken of all those pretences , and begin to change their minds : However it be ( for I resolve nothing in the case ) the Rich-mans desires for his brethren that surviv'd him , shew he thought , that while men are upon earth they may prevent their own damnation . And though he would have had some extraordinary way taken for the Salvation of his brethren , yet Abrahams answer clears it beyond all question , that they and others like them , have means enough if they will but use them ; They have Moses and the Prophets : And have not we moreover the Evangelists and the Apostles ? Read Luc. 16.31 . and resolve , if men will not hear these , no extraordinary appearances will work upon them . Questionless Abraham in Heaven knew the truth , as well as the Rich-man in Hell . But for what may be said of strange providences , and the good effects of them in some , I shall have occasion to discourse hereafter .

Though what I have said might serve to clear God , as to his making sufficient provision of means , in order to mans Salvation , yet I may not yet lay aside this part of my task . For there lies a great Objection that is very obvious , and must be answer'd : The Objection arises from the forlorn condition of the Gentiles , whiles the partition-wall between them and the Iews stood firm ; and the same Objection lies now as to Pagans , who are without God in the world . For it may be said , Since the Gentiles of old , Obj. and many now are denyed the ordinary means of grace , and saving knowledge ; How can it be maintain'd , that there is a sufficient allowance of means on Gods part , and that no man hath cause to complain of any but himself .

Sol. In answering this Argument I have ( I hope ) the Apostle to help me , and he helps me to answer thus ; That even those Gentiles who had not the written Law , ( which the Iews had ) were without excuse , Rom. 1.20 . Now if they be without excuse , there needs no more to clear Gods justice in their condemnation . But the Apostle proves what he saith , and shews why , and how they are without excuse , vers. 19. Because that which may be known of God is manifest in them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Quod de Deo cognosc●re fas est , vel expedit . Calvin . For God hath shewed it unto them , therefore they are without excuse . Whatever serv'd to set forth the glory of God , or whatever might excite and move them to glorifie God , all this is manifest in them . And the same Interpreter thinks there is a special emphasis in the Preposition [ In. ] It notes ( saith Calvin ) such a manifestation , Indicat manifestationem quâ proprius urgeantur , quam ut r●fugere queant . as would admit of no evasion , they could not put it off . Whatever be the emphasis of that Preposition , or whether any at all , it is enough for our purpose , that they withheld the truth in unrighteousness , vers. 18. They suppressed the inbred true notions , which they had of God . These they kept ( as we use to say ) under hatches , they obscur'd and clouded them , and would not suffer them to shine out , and shew themselves . And this they did in unrighteousness , i. e. by force and violence , saith Piscator , and Calvin too . Some count of an Hebraism in the expression ; but if it be otherwise , it serves our turn well enough . It was the base corruption of their hearts that made them oppresse , and keep under the natural light that was in them . The eternal power and Godhead were manifested in them , so as they were not , could not be ignorant of them . Hence I argue , that they wanted not light , or means to shew them a better way of worshipping God , than the way they took , which was indeed against all reason , as the Apostle there proves . Consider farther , that they liked not to retain God in their knowledge , vers. 28. i. e. They hated , and were willing to be rid of that knowledge of God , which they had , and v. 25. They changed the truth of God into a lye . They heeded not the true , implanted notions of God , but followed their own devices , which carried them to false wayes of worshipping God , under the similitudes of his creatures . Now this was an act of their perverse Wills , in opposition to , and in dispight , as it were , of their natural principles . Nay further , saith the Apostle , vers. 21. When they knew God , they glorified him not as God , neither were thankfull , &c. They glorified him not as became his most excellent Divine Majesty , which they knew , or might have known so well , as to have served him in a better manner , if they would . They were not thankfull : They had a talent , and would not improve it as they might and should have done : Their returns were no way suitable to their receipts . Now consider the Apostles arguing in this case , and it appears plainly , that he clears God , in condemning the Gentiles , upon this account , that they had means and helps to know , and do better , but they rejected them to follow their own inventions . And the same may be said now of any of the Heathens alive , to shew , that they also are without excuse , as others that were before them .

Obj. Yea , but God denied them his special grace , which being denied , though they had done their utmost , they could never have improv'd their natural Light to discover Christ , who is the only name given under heaven , whereby men must be saved , Acts 4.12 . How then had they a sufficiency of means ?