Sermon on 1 Timothy 2:4, Text
A SERMON DISCVRSING THE true meaning of theſe vvords: The 1. Epistle of Timothy, the 2. chapt. verſ. the 4. VVho will hauehave all men to be ſaued, and to come to the knowledge of the truth, &c.
Preached by the reuerend Mr. Iohn Forbes, Paſtour to the Company of Marchant Adventurers reſiding in Delph. Anno 1632.
Imprinted at Delph, Anno 1632.
A SERMON DISCVRSING THE true meaning of theſe vvords: The 1. Epiſtle of Timothy, the 2. chapt. verſ. the 4. VVho vvill hauehave all men to be ſaued, and to come to the knowledge of the truth, &c.
THe reaſons (beloued in the Lord) vvhy the Apoſtle in the former verſes vvill hauehave, vsus to pray vntounto God for al men, and in perticular for all that are in authoritie are carefully to be conſidered of vsus.
The firſt (wherof vve hauehave already heard) is taken from the great benefit, vvhichwhich by our prayers to God for kings, & ſuch as are in authority it pleaſeth the Lord to grant to his Church: For our praiers are an effectual meanes to procure from God, that by his bleſſing vponupon the GOvernours and their Gouernment, his church may liue a quiet, and a peaceable life, in all Godlineſſe, and honeſtie.
The ſecond reaſon, (vvhere of alſo vvee hauehave heard) is from the nature of the thing in Gods ſight, before vvhom it is a good, and acceptable thing, to pray for all men: and eſpeciallie for Kings, and thoſe that are in authoritie. And this vvee hauehave ſhevved you to be a ſpeciall motiue to moue vsus to doe any dutie, but eſpecially to pray for others, to vvit, vvhen vve knovv that it is a good thing not ſo much in mans ſight, as in Gods ſight, and a thing acceptable in Gods ſight, and that euen according as he is our Sauiour, vvhichwhich is a matter, (as vvee hauehave ſhevved you) of ſingular moment to be conſidered of vsus, for vvee are carefullie to looke to this, vvhat is acceptable in Gods ſight, not ſimply as vve conſider God in himſelfe in his nature, povver, goodnes &c. but as vvee conſider him in reference to our ſelues, as he is our God, our Sauiour, and Redeemer.
It follovveth novv, that vve ſpeake of the third reaſon, (vvher vponupon the exhortation of the Apoſtle, to this dutie is grounded) and by vvhichwhich all to this laſt reaſon, is made good vntounto vsus, and clearely confirmed. And it is taken from this vvill of God touching the ſaluation of men, vvhoſe vvill (as ſaith the Apoſtle) is to hauehave all men to be ſaued, and to come to the knowledge of the truth. Generallie hence vvee gather, that the vvil of God touching men, ſhould be the rule of our praying for them, and hovv largelie ſoeuer Gods vvill is extended to ſaue men, ſo largely ſhould our prayers be extended to God, for their ſaluation: It vvere a vvretched thing, if vve ſhould not vvill the ſaluation of ſuch as God vvill hauehave ſaued, or that vve ſhould deſire them to dye in ignorance, vvhom God vvould hauehave to come to the knovvledge of his truth, as all our other actions, ſo eſpeciallie our praiers, ſhould hauehave this vvil of God for their foundation, for the knovvledge of it, is that vvhichwhich muſt rule vsus in our life, and order vsus in all our actions, & perticularlie in this in our mutuall praying one for another: For he that is ignorant of Gods vvil, can make no acceptable prayer to God, ſeeing nothing can be acceptable to him that is not done according to his vvill: VVee knovv, that the promiſe of Chriſt in the Goſpel is this, that vvhat ſoeuer vvee ſhall aſke the Father according to his vvil, it ſhall be granted vntounto vsus. Thus vve ſee God hath gratiouſlie bound himſelfe to heare vsus, and grant our petitions if they be according to his vvil.
This Argument of the Apoſtle is enlarged by three other grounds, all manifeſting the truth of this point, to vvit, that God will hauehave 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 betvveene God, and man.
The ſecond ground vvhere by this is confirmed, is taken from the ranſome made by Chriſt, vvhichwhich vvas for all men, therefore prayer is to be made for all men.
The laſt ground is ſet dovvne 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 vvill hauehave all men to be ſaued, and this vvill of God beeing laid dovvne for the ground vvhy vvee ſhould pray for al men vve are carefully to examine the true meaning thereof.
This point is that, vvhichwhich 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 vvill, 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 vvill, are the limits, and extents of Gods Decree vntounto 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, vvhere by it is manifeſt: that the ſaluation of mankinde, muſt bee as large, as Gods vvill is to ſaue mankinde: Therefore by conſequence it muſt follovve, that if theſe vvordes, (God vvill hauehave all men to be ſaued,) be ſo to be vnderſtood, that eueryevery 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 hauehave dyed for euerie perticular man, aſvvell 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, vvith 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, vvith all, and eueryevery one, nor for all, and eueryevery one, Then certainlie theſe vvords, (God vvill hauehave all men to be ſaued,) cannot be meant of eueryevery perticular man, let vsus come therefore to ſearch by the light of Gods truth, the true meaning of Gods minde in theſe vvords.
For your clearer vnderſtanding, vvee vvill firſt conſider, the diuers ſorts of meanings, that are giuen of this ſentence, and aftervvards, try vvhichwhich is the truſt.
Some doe interpret theſe vvords, after this manner they reſtraine the vvord (all) to ſuch only as are really ſaued, as if the meaning vvere this, that as many of mankind as are ſaued, it is Gods vvill to ſaue them, and certainly it is true, that whoſoeuer is ſaued, it muſt be Gods vvill 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, vvherof vve are not to ſpeake at this time, It is an euaſion for vvant if better light in Gods truth to manifeſt Gods minde.
The ſecōd meaning of theſe vvords, is vvhen the vvords (all men, about vvhichwhich, all our queſtion is) are interpreted of eueryevery perticular man, vvithout exception ſecluding none.
The third meaning is vvhen theſe vvords (all men) are not taken for euerie perticular man, but as the ſcripture oftentimes vſes this vvord (all) for all ſortes, and kindes of men, of al nations, people, and tounges, of vvhat ſtate or condition ſoeuer they be, and ſo the meaning vvill be this, that no ſort, nor eſtate, nor condition of mankinde, no nation, nor kindred, toung, or ſex is excluded, but that God vvill hauehave men of all ſortes, degrees, and qualities, Countries, and conditions to be ſaued.
There is yet a fourth meaning, & interpretation of this place, vvhichwhich might yeeld vsus a commodious of theſe vvords, & that ariſeth from the conſideratiō of Gods wil, either as vve referre it to that, vvhichwhich God himſelfe vvilleth of men, or as vve referre it to that, vvhichwhich is Gods vvil in vsus, tovvards men, to make this more plaine: you are to cōſider Gods vvill either as vvee take it for that, vvhichwhich is in God himſelfe, touching the ſaluatiō of men, or as vve referre it to that vvhichwhich God vvilleth to be in vsus, & eſpecially in ſuch as preach the Goſpell touching the ſaluation of mankinde.
Hovv theſe vvords are to be vnderſtood in the firſt reſpect, muſt be gathered out of one of the former meanings, but if vve conſider them in the ſecond reſpect of Gods vvill, then the meaning vvill be this, That it is Gods vvill, that vve, and eueryevery one of vsus, that are Chriſtiās, & eſpeciallie thoſe, that are diſpencers of the miſteries of God, ſhould labour both by praier, & preaching for the ſaluatiō of eueryevery man vnderunder the ſun. And ſurely this interpretation might ſtand vvithout any offence becauſe, the Apoſtle brings this as a reaſon vvhy vve ſhould pray for al men, to vvit, euē becauſe it is Gods vvil, that vve ſhould vvithout exception ſeek to ſaue all men, and in this reſpect, this ſence may ſtand for eueryevery perticular man, for it is the vvill of God, that vve ſhould pray for the ſaluatiō of eueryevery man, & that vve ſhould preach the Goſpell to eueryevery man, & ſo this vvill of God is to be conſidered, of that vvhichwhich God vvill hauehave to be in our practiſe, but not of that vvhichwhich is in his ovvne purpoſe, and yet euen in this ſence, there is an exception manifeſt in Gods ovvne vvord, for it is not lavvfull 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 giuegive to theſe words, it cannot hold for euerie perticular man, vvithout ſome manifeſt exception.
Theſe be the foure interpretations of any momēt, that are applyed to theſe vvords, vvhere of this laſt as it might probably ſeeme to be the Apoſtles meaning, ſo it might ſatisfie eueryevery man, if the nevvnes of it as not beeing yet ſet abroad in the vvorld, vvere not a let, and hinderance to the embracing and receaveing of it, therefore not ſtanding vponupon it but leauing it to bee of vveight according as it ſhall affect the mind of the hearer. VVe come to ſpeake of the ſecond, and third interpretations, in vvhichwhich ſtands the vvhole controuerſie.
To finde out vvhichwhich of theſe tvvo interpretations contayne the true meaning of theſe vvords vvee are carefullie to vveighe, if any of them cannot ſtand vvithout notable inconuenience, and great abſurdities yea blaſphemies againſt Gods truth, and ſuch other properties of God, vvithout vvhichwhich God is not God at all, and vvhichwhich 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 vvhichwhich doth inferre theſe abſurdities cannot poſſible bee Gods meaning in theſe vvordes, ſo that vvee muſt reiect it as impious, and take that other vvhichwhich excludes all the former abſurdities, & fullie agreeth vvith the truth of God elſe vvhere, and iuſtifies God in his nature prouidence, povver, and truth.
Novv concerning the taking theſe vvords for Gods vvill touching the ſaluation of eueryevery perticular man, doe neceſſarilie inferre the former abſurdities, vvhereas taking them in the ſecond ſenſe, that is for all ſortes, & kindes of men, no inconuenience doth follovv vponupon 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, vvee vvill come to the proofe of this vvherein that vvee may giuegive the greater ſatiſfaction to all men, VVee vvill examine the truth of this vvill of God touching the ſaluation of men, firſt as the Scriptures reueale it vntounto vsus, 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 vvill of God before Chriſt, vvas ſo farre from ſauing eueryevery perticular man in the vvorld, that it vvas not his vvill to ſaue eueryevery natiō, or people, or kindred, &c. ſeing that it is plaine in the Scriptures, that from Abraham to Chriſt, ſaluation only did belong vntounto the Ievves, and God did expreſſelie ſeclude all the nations of the Gentiles from his Couenant, & hope of life, ſetting vp a partition vvall betvvixt them, & his ovvne people the Ievvs, vvhichwhich behoowed to be firſt broken dovvne by Chriſt at his coming, before any nation of the Gentils could be made Cittizens vvith the ſaints, & of the houſhold of God, as is manifeſt, by the Apoſt. ſpeach in the 2. Epheſ. 12. vvhere he ſhevves vsus, that al the Gentils before that time, were without Chriſt, and alliants from the common vvealth of Iſraell, and ſtrangers from the Covenant of promiſe, and vvere vvithout hope, and vvithout God in the vvorld, vvho novv in Chriſt are made neere by breaking dovvn the ſtop of the partition vval, ſo that firſt by his blood ſhed, and the reconciliation of the Gentiles vntounto God by his croſſe aſvvell as the Ievves, an entrance, and acceſſe vvas made vntounto both Ievv, and Gentile, to the Father in ſuch ſort, as the Apoſtle ſaith in the 19. ver. of the 2. to the Epheſ. VVe that are Gentiles, are no more ſtrangers, and forreigners as vvee vvere before: The ſame is plaine by the vvords of the Apoſtle in the 14. of the Act. the 16. vvhere hee ſayth, that in the times paſt, God ſuffered all the Gentiles to vvalke in their owne vvayes. In vvhichwhich vvords, vvee are carefullie to marke the particle, all, vvhen hee ſaith hee ſuffered all the Gentiles, vvhereby hee vvitneſſeth playnlie, that there vvas not any one nation, of the Gentiles, that vvas 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 vvere excluded, & no nation except one onelyonly of the Ievves included vvithin the Couenant of God, no man vvithout manifeſt blaſphemie can ſay, that at that time Gods vvill was, that eueryevery perticular mā ſhould be ſaued, & this difference between, Ievv, and Gentile at that time, is iuſtified by Chriſts ovvn ſpeach to the Cananitiſh vvoman, vvhere hee tried her faith, ſaying, that it vvas not good to take the Childrens bread, & giuegive it unto dogges, as likevviſe by the ſpeech of the Apoſt. to the Gal. vvhere hee ſaith, vve that are Iewes by nature, and not ſinners of the Gentiles, &c. By vvhichwhich tvvo places it is manifeſt, that the Gentiles in reſpect of the Ievves, vvere in Chriſts ovvne account, but as dogges, and not as Children. This is yet further manifeſt by the Deſcription of the miſtery of Godlines ſet dovvne 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, vvhichwhich in other ages vvas not made knovvn to the ſonnes of men, as it is novv reuealed vntounto his holy Apoſtles, & Prophets by the ſpirit, that the Gentiles ſhould bee fellovvheires, and of the ſame body, and pertakers of the promiſe in Chriſt by the Goſpel. Let vsus conſider theſe vvords, that the Apoſt. placeth the miſtery of Chriſt, in this, that the Gentiles ſhould be fellovv-heires &c. A miſterie indeede, vvhichwhich 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. vvho for his preaching the Goſpell to the Gentils, vvas accuſed by the Ievves, vvhen hee came to Ieruſalem, and vponupon his apologie in expounding to them the matter in order as it fell, they all held their peace, and glorified God, ſaying, Euen (vvith vvonder) then hath God alſo to the Gentiles granted repentance vntounto life which witneſſes ſufficientlie, that the levvs did not imag…ine, that the Gentiles had any part, or portion in ſaluation together vvith the levves. And that vvee may ſee, that it vvas Gods ovvne vvill, and purpoſe to ſeclude them from ſaluation, till Chriſts coming in the fleſh. Let vsus marke the deſcription of the miſterie of Gods vvill in his eternall purpoſe in himſelfe, as it is ſet dovvn by the Apoſt. in the Epiſ. to the Epheſ. chap. 1. verſ. 9. 10. In theſe vvordes, making knowne to vsus the mistery of his vvill, according to his good pleaſure, vvhichwhich he had purpoſed in himſelfe, that in the diſpenſation of the fulnes of times he vvould gather together in one, all things in Christ. This fulnes of times vvas the very time of Chriſts coming in the fleſh, vntounto vvhichwhich time, as the vvords doe beare, he purpoſed not, in himſelfe, neither vvas it the good pleaſure of his vvill to gather the Gentiles vntounto the number of his Saints, but till that time, the Lavv of Cōmandements, and ceremonies did ſtand vp, as a partition vvall to keepe out the Gentiles from the grace of ſaluation beſtovved vponupon the levves, the breaking downe of vvhichwhich vvall by the death of Chriſt vvas declared by the renting of the vaile of the temple from the top to the bottome, and therfore it is not vvithout greate, & vveightie cauſe, that the Apoſtle Paul amongſt the heades, and points of the miſteries of Godlineſſe, reckoneth this for one, that Chriſt vvas preached vntounto the Gentiles 1. tim. 3. 16. Thus vve truſt, that it is ſufficientlie cleare to all men, that thoſe vvho maintaine, that it vvas Gods vvill from the beginning, that eueryevery perticular man ſhould be ſaued, doe directly ſpeake againſt the purpoſe of God as it is reuealed by himſelf in his truth, ſeeing it vvas not his vvill, that any nation ſhould bee ſaued, except the levves only, before Chriſts coming in the fleſh. Beſides, to come more cloſelie to the point, and examine this vvil of God before Chriſts coming in the fleſh, vvee will lay aſide the reſt, of the nations, & only ſpeak of that nation, vvhichwhich vvas choſen of God to ſaluation, namely, the Ievves, to ſee if this opiniō for eueryevery perticular mans ſaluation, can ſtand vvith the troath of Gods vvill, and purpoſe amongſt them, & to cleare this point, Firſt, let vsus conſider the ſpeech of God himſelfe, by the Prophet Iſaiah chap. 14. ver. 24. vvhere he ſaith: The Lord of hosts hath ſworn, ſaying, ſurely as I hauehave thought, ſo ſhal it come to paſſe, & as I hauehave purpoſed, ſo ſhall it ſtand. By this ſentence it muſt neceſſarily follovve, that if this be the ſence of theſe vvords, to vvit, that God wil hauehave eueryevery man vvithout exceptiō to be ſaued, that either no man euer ſhall bee damned, or elſe God muſt be periured, (vvhichwhich is blaſphemie to thinke) the reaſon is manifeſt, ſeeing God hath ſvvorn, that as hee hath thought, it ſhall come to paſſe, and as hee hath purpoſed ſo it ſhall ſtand, euen as likevviſe he ſayeth, in the 46. of Iſaiah verſ. 10. My Councell ſhall ſtand, and I vvill doe vvhatſoeuer I vvill. If then it be true, that the Lord doth vvhatſoeuer hee vvill, and that his purpoſe cannot faile, then it is impoſſible, that any one man ſhould euer be damned, if his vvill be (as they ſay) that eueryevery perticular man ſhould be ſaued, or then if ſo be that euer any man be damned, God muſt be periured, ſeeing hee hath ſvvorne, that his purpoſe ſhal ſtand: But if it be true, vvhichwhich elſe vvhere pſalms. 33. verſ. 10. 11. is ſayd, to vvit, 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 vvhatſoeuer he vvill: Then it muſt follovve, that it vvas neuer Gods vvil, that eueryevery perticular man ſhould be ſaued, euen amongſt the levves, ſeeing it is manifeſt, euen by the Scriptures that God did not ſaue eueryevery man amōgſt them, if it vvere by no other euidence, yet euen by that oath of God, ſet dovvne in the pſa. 95. ſaying, wherfore I ſweare in my vvrath, 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 vvhereof is expounded clearelie by the Apoſtle to the Hebre. chap. 3. and 4. vvhere hee plainlie affirmeth, that they to vvhom the Goſpel vvas firſt preached amongſt them entred not into Gods reſt for vnbeleifes ſake, Chap: 4. ver. 6. vve might alledge likvviſe for clearing this troath, the reiection of Iſmaell from the Couenant, the hatred of God againſt Eſau, the vvrath of God againſt Saul, the Propheticall curſe of David againſt his enemies, the perdition of Iudas the traitour, and more inſtanccs, but vve conclude vvith tvvo 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. vvhere God expreſlie forbids the Prophet Ieremiah to pray for that people any more, and ſhevves that though Moſes, and Samuell did ſtand before him for them, yet his affection could not be tovvards them, yea, that though Noah, Daniell, and Iob, vvere amongſt them, that they ſhould deliuer neither ſonnes, nor daughters, but only their own ſoules, by their righteouſnes. VVe can not thinke, that God could intend the ſaluation of thoſe men, for vvhom he vvould not ſuffer his Prophets to pray, hovv can it poſſible bee, that hee ſhould vvill the greater (that is their ſaluation) vvhen hee prohibits the leſſer, that is, the Prophets praying for them, Secondlie, to end this argument, let vsus lay before vsus the Hiſtorie, and complaint of Elijah the Prophet, and Gods anſvvere vntounto him, in the 1. kings. 19. Rom. 11. vvhere the Prophet complaineth, that Ahab, and Gods enemies, … left none aliue, that ſerued God, but himſelfe alone, and God anſvveres him, that hee had reſerued ſeauen thouſand, that had not bovved their knee to Baal. VVhichWhich Hiſtorie according to the Apoſtle ovvne interpretation, ſhevves vsus, that a remnant according to the election of grace vvere ſaued, and the reſt in Gods Iuſtice vvere hardned, and proues this by the Scriptures to hauehave beene done by God himſelfe, by the vvords 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 vntounto them, let their eyes be darkned, that they ſce not, and bow dovvn their backe alvvay. Thus vve truſt it is plaine, that hovvſoeuer God had tyed ſaluation to the levvs, before the coming of Chriſt, yet it vvas not his vvill among them to ſaue eueryevery perticular man, as for that vvhichwhich may bee obiected, touching their vnvvillingnes in reſiſting. Gods vvil, we ſhal anſvvere it heerafter, only novv let vsus conclude this vvay, ſeeing God doth vvhatſoeuer hee vvill, and ſeeing that his purpoſe muſt ſtand, then either God neuer, vvilleth theſe mens ſaluation, or elſe hee muſt hauehave ſaued them, vvhichwhich the ſcripture denyes, & certaine it is according to the former grounds, that God doth vvhatſoeuer hee vvill, and therfore, that God neuer vvilled ſuch a thing, ſeeing it is manifeſt hee neuer did it: VVhichWhich is manifeſtly confirmed by the Apoſtle Paul, Rom. the 11. VVhere hee ſhevves vsus, that there vvas a remnant according to the election of grace, and that among the Ievves, the elect had obtayned mercy unto ſaluation, but that the rest of Iſraell, had not obtained, verſ 5. 7. VVhere alſo he plainly vvitneſſeth, that God had cast avvay the Ievves, and had broken of many branches, from the roote through vnbeleife, ſo that euen in that onelyonly people, vvhichwhich belong to God, it is euident that it vvas not Gods vvill to ſaue eueryevery perticular man amongſt them. Novv let vsus come to trye the truth of this matter ſince the coming of Chriſt in the fleſh, at vvhichwhich time, the difference betvveene Ievv, and Gentile vvas taken avvay, and the grace of Saluation by Chriſts ovvne command vvas to be prached by the Apostle to all nations math. 28. 19. according to that vvhichwhich Chriſt himſelfe fore told math. 24. 14. ſaying, and this Goſpell of the kingdome ſhal be preached in the vvhole world, for a teſtimony unto al nations. If euer in any time of the vvorld it vvas Gods vvill, that eueryevery perticular man ſhould be ſaued, it muſt needes be in this time, vvherein the Couenant of grace is extēded to al nations and all exception of perſons taken avvay before God, for certaine it is vvhichwhich, the Scripture tells vsus, that in Christ Ieſus, there is neither levv, 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 vvhichwhich vvords it is moſt plaine, that no kind of nation, or people, or perſon, is excluded from the grace of ſaluation, and ſo theſe vvords (that God vvill hauehave al men to be ſaued) are taken trulie, vvhen 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. vvhere they ſing this nevv ſong, ſaying, Thou art worthie to take the booke, and to open the ſeales therof becauſe thou vvaſt killed and hath redeemed us to God by thy blood, out of eueryevery kindred, tounge, & people, and nation, and hath made vsus to our God, Kings, and Priests, and vvce ſhall raigne on the earth: Out of theſe vvords, vvee hauehave a moſt ſtrōg argument, to proue that ſaluation is vniuerſall, in regard of nations, kindreds, or tongues, kindes, of men, but no vvay vniuerſall in reſpect of eueryevery perticular perſon, built vponupon the teſtimonie of them themſelues vvho are ſaued, and this argument is ſuch, as it leaues noe exception againſt it, to the maintayners of that opinion, (that Gods vvill is, that eueryevery perticular man ſhould be ſaued) for it is manifeſt, that they make the redemption vvrought by Chriſt, to hauehave bene for eueryevery perticular man, and ſo as vniuerſall as they make Gods vvill, to hauehave meaſured, which is true indeed though not in their ſence, as this place plainlie proueth, ſeeing they vvho are redeemed by Chriſt doe cōfeſſe, that he had redeemed them, out of eueryevery kindred tongue, people, and nation. Novv if Chriſt hauehave redeemed ſome out of eueryevery people, and nation, &c. then certainlie hee hath not redeemed all of eueryevery people, nor eueryevery perticular man of eueryevery nation: & if this redemption of Chriſt be not of eueryevery perticular man as this place doth plainly ſhew, then vndoubtedlie, it cannot be Gods vvill, that eueryevery perticular man ſhould be ſaued, for no Chriſtian man vvas euer yet ſo blaſphemous, as to make Gods vvill 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 vvorld to doe the vvill of the Father that ſent him, and this is the fathers vvill vvhichwhich ſent him, that of all vvhichwhich hee hath giuen him hee ſhould loſe nothing Iohn. 6. 38. 39. & alſo becauſe it is God himſelfe vvho hath reconciled vsus to himſelfe by leſus Chriſt, for God vvas in Chriſt reconciling the vvorld vntounto himſelfe, as the Apoſtle ſayth, 2. Cor. 5. 18. 19. Seeing them both that Chriſt the redeemer came to vvorke redemption according to vvill of his father that ſent him, and ſeeing it vvas God himfelfe, vvho in Chriſt reconciled the vvorld vntounto himſelfe, it muſt neceſſarilie follovve, that ſeeing Chriſt redeemed not eueryevery one of eueryevery nation, that it vvas neuer Gods vvill, to reconcile to himſelfe in Chriſt eueryevery perticular man of eueryevery nation, an… ſo conſequentlie it could neuer be his vvill, to ſaue eueryevery perticula… man of eueryevery nation, for as we hau… ſaid before, if God doe vvhatſoeue… hee vvill, it muſt follovv, that if i… vvas his vvil to ſaue eueryevery perticula… man, that of neceſſitie hee doe this, elſe hee vvere not God, ſeeing neither inconſtancie, nor impotencie can be fall him that is God. Beſides, if this had bene his vvill, it behooued likvviſe to hauehave beene his vvill, that Chriſt ſhould both hauehave ſaued, & redeemed, eueryevery perticular man, and yet Chriſt doth plainlie vvitnes concerning Iudas in perticular, that hee was the Child of perdition, and that hee vvas loſt, & that to this end, that the ſcriptures might befulfilled, Iohn 17. 12. vvhichwhich ſpeech of Chriſt, himſelfe, is carefullie to be marked, for the ouerthrowing of thoſe vvho hold this blaſphemous opiniō, euen from their ovvn ſtrongeſt hold, that is from the very vvill of God, as it is reuealed in the ſcriptures, ſeeing Iudas muſt periſh, that the ſcriptures might bee fulfilled, vvhereof it muſt follovve, that euen according to Gods vvill reuealed in the ſcriptures, God doth not vvill, that eueryevery man ſhould bee ſaued elſe there vvas no neceſſitie, that Iudas muſt periſh, that the ſcriptures might be fulfilled.
Moreouer the ſame Chriſt vvitneſſeth plainlie, that hee laid downe his life for his ſheepe Iohn. 10 15. and in that ſame chapter witneſſeth plainly touching the Ievves to vvhom hee ſpake, that they were not of his ſheepe, verſe. 26. vvherevpon it follovveth neceſſarilie, that it vvas neuer Gods vvill, that eueryevery perticular man ſhould be ſaued. If vve compare the vvords of Chriſt in this 10. Chapter vvith the vvords of the ſame Chriſt in the 6. chap. ver. 39. vvhere hee ſaith, this is the fathers vvill vvhichwhich hath ſent mee, that of all which hee hath giuen mee, I ſhould loſe nothing, for the vvill of God touching mans ſaluation is to bee extended no further, then according to the comiſſiō giuen to Chriſt the mediatour, for the ſauing of men, novv it is plaine by Chriſt himſelfe, that hee vvas to ſaue none, but ſuch as the Father had giuen him, but that all men vvere not giuen to Chriſt of the Father is plaine by the vvords of the ſame Chriſt: Iohn 17. verſe. 6. vvhere hee ſaith, I declared thy name to the men thou gauest me out of the vvorld, 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 eueryevery perticular man vntounto Chriſt, It is euident by the vvordes 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 vvere neuer giuē by God the father vntounto Chriſt, & if neuer giuen by him to Chriſt, then it could neuer be his vvill, that Chriſt ſhould ſaue them, ſeeing this vvas the vvill of the Father that ſent Chriſt, that of all vvhichwhich he had giuen him, hee ſhould looſe nothing, and this agrees vvell vvith Chriſts ovvne ſpeech, (mentioned before) Iohn the 10. Where he ſhevveth the reaſon, vvhy the Ievves to vvhom hee ſpake, did not belieue, ſaying, It vvas, becauſe they vvere not of his ſheepe, vvhichwhich the father had giuen him, vvhom onlie hee did reconcile to the Father, ſeeing he laid dovvne his life for them onlie, & ſo by conſequent ſaued none but them only. By this it is manifeſt, that it vvas neuer Gods vvill, to hauehave eueryevery perticular man to be ſaued, ſeeing hee hath not giuen eueryevery perticular man vntounto Chriſt, neither are all men of the ſheepe of Chriſt, and therfore hee neither did lay dovvne his life for eueryevery man, nor vvas it the vvill of the Father to ſaue eueryevery man. To come yet to demonſtrate more manifeſtlie, that this vvill of God, touching the ſaluation of all men, is to be vnderſtood only of all ſortes of men, and in no vviſe of eueryevery perticular man, VVe hauehave 3. ſtrong arguments laid dovvne in this ſame place by the Apoſ. to Tim. The firſt is in theſe vvords, that God vvill hauehave all men to come to the acknowledging of the truth, VVhichWhich vvords are to be taken in the ſame ſence, vvith the former: for the Apoſt. ioynes them this vvay, God vvill, that all men ſhould be ſaued, & come to the acknovvledging of the truth. VVherby it is clear, that Gods vvill touching the ſaluation of all men, can be no larger extended, then Gods vvill touching the coming of all men to the knovvledge of the truth, Novv that it is not Gods vvill, that euerie perticular man ſhould come to the knovvledge of the truth, is manifeſt by the words of Chriſt himſelf Mat. 13. 11. vvhere he giues the reaſō to his Apoſtles, why hee ſpeake to the people in parables, ſaying, it vvas becauſe, it vvas not giuen to them to knovv the ſecrets of the kindgdome of heauen, If then there bee ſome, to vvhom it is not giuen by God to knovv the troath. It cannot bee Gods vvill, that eueryevery man ſhould com to the knovvledg of the truth, for other vviſe certainlie, hee vvould giuegive eueryevery man to knovv it, ſeeing hee doth vvhatſoeuer hee vvill, therefore they muſt ſpeake againſt Gods ovvne mind, ſet dovvn by Chriſt himſelf, & by the Apoſtle in this place, who doth affirme, that it is Gods vvill, that eueryevery perticular man ſhould bee ſaued, ſeeing it is not his vvill, that eueryevery perticular man ſhould come to the knowledg… of the truth, and his vvill touching the ſaluation of all men is no larger, then his vvill is touching their coming to the troath.
To make it yet further manifeſt, that it is not Gods vvill, that eueryevery man ſhould come to the knovvledg of the truth, but his elect alone the Apoſt.ſ hevvs it in the. 11. to the Rom. vvhe…e he ſhevves vsus, that the elect had obtained this, and the rest vvere hardned, and ſhevves this their hardning to be the vvorke 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 vntounto this day, hovv then is it poſſible, that it can be Gods vvill, that eueryevery man ſhould com to the knovvledge of the truth, If God himſelfe blinde the eyes of men, that they ſee not, and harden the hearts of many, that they vnderſtād not, for theſe tvvo cannot ſtand together, except vvee make God a direct enemie to his ovvne vvill, and a vvorker againſt his ovvne purpoſe, (vvhichwhich is blaſphemous to thinke, and ſo conſequentlie it cannot bee agreable to Gods truth, that God vvill hauehave, that eueryevery perticular man to be ſaued, ſeeing it is not his vvill, that euerie perticular man ſhould come to the knowledg of his troath, vvithout vvhichwhich knovvledg it is impoſſible, that any man can be ſaued. The ſecond Argument is in theſe vvords, vvhere the Apo. ſaith, that Chriſt gaue himſelfe a ranſome for all men, vvhere the vvord (all) is to be taken in the ſame ſence, in vvhichwhich it is to be taken, in theſe that God vvil hauehave (all) men to be ſaued. Now vve hauehave ſhevved you before, that I. Chriſt did not lay dovvne his life for eueryevery perticular man, but for his ſheepe onlie, vvhichwhich the Father did giuegive him, there beeing many other vvho vvere not of his ſhe epe, as himſelfe doth vvitneſſe, and the teſtimony of the redeemed ones (cited before) out of the Reuel. proues this point euidentlie, vvhereas they vvitnes, that Chriſt had redeemed them by his blod, out of eueryevery tribe, people, and nation, declaring an vniuerſalitie of redemption in reſpect of kindes of men, but denying vniuerſalitie concerning eueryevery perticular man.
The third Argument is ſet dovvn in the 7. ver. vvhere the Apoſ. layes dovvne the third ground, vvhereby he confirmeth the former ſaying to vvit, that God vvill hauehave all men to be ſaued, vvhichwhich is, that hee is ordained a preacher of ſaluation to the Gentiles, that is not vntounto the Iewes only vvho before Chriſts coming had the promiſes, but alſo to the Gentils, vvho before Chriſts coming vvere excluded from the Couenant and promiſe. In theſe vvordes vvee hauehave firſt to gather, that vvhichwhich the aduerſarie takes for their aduantage, that is the vniuerſall publication of the promiſe, and ſaluation to all nations, vvhichwhich notvvithſtanding makes much againſt them, for thus farre vve vvill grant, that as largelie as the Goſpell, and promiſe of ſaluation is extended by God, in the miniſtery thereof: ſo farre it is Gods vvill to extend likevviſe his ſaluation, to ſome, though not to eueryevery one in eueryevery place, vvhere the Goſpell is preached: But out of the Apo. vvords to the Heb. 4. ver. 1. 2. vve gather ſtrong argument, againſt that ſort of the vniuerſalitie of Gods wil… and grace, vvhereby it is extended to eueryevery perticular perſon, for the Apoſtle: ſhevves vsus 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 vntounto 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 eueryevery one vniuerſallie, then certainlie it cannot be Gods vvill to ſaue all, and eueryevery one vniuerſallie. Novv that the goſpell is not preached to all, is plaine, both by experience, and ſcripture. Are there not novv many nations, that neuer yet heard the goſpell? be there not many people in Africa, America, and other places, vvho neuer yet heard of Chriſt, but lie in ignorance, and blindnes vvithout the vvord of God. Beſides the ſcriptures doe ſhevv vsus, that vvhen 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 vponupon fore knovvledge, that they vvould not receaue the Goſpel, & therefore did forbid to preach vntounto them, this is anſvvered out of the mouth of Chriſt himſelfe. Mat. 11 ver. 21. 23. vvher he ſaith, Woe be to thee Corazin, vvoe be to thee Bethſaida, for if the mightie vvorks, vvhichwhich vvere done in you had been done in Tirus, & Sidon, they vvould hauehave repented long agoe in ſackcloth, & aſhes. And thou Capernaum, vvhichwhich art exalted vntounto heauen, ſhall bee brought dovvne to hell, for if the mightie vvorks, vvhichwhich hauehave beene done i… thee, had bene done in Sidon, it ſhould hauehave remayned vntill this day. By vvhichwhich ſpeech of Chriſt it is euident, that God did deny the meanes o… ſaluation to thoſe vvhom hee did knovv vvould not ſo hauehave abuſed them, as they that had them: he did ſee that the Goſpel, & the vvorks of Chriſt vvould hauehave vvrought vponupon the Sodomites to the preſeruation from that deſtruction vvhichwhich did fal vponupon them, and vponupon them of Tirus and Sidon, to humiliation in ſackcloath, and aſhes, and yet he denyes theſe meanes vntounto both. Hovv can then this ſtand as a truth, that God onlie doth deny the meanes of ſaluation vntounto them vvhom he foreſees vvil abuſe them, theſe men that maintaine this opinion ſe not, hovv their vayne, and blind cureoſitie, & carnall vviſdom makes them fall into ſuch difficulties vvherevnto they are neuer able to anſvvere, beſides that they ouerthrovv by this aſſertion one manie points of Gods eternall truth ſet dovvne in the 9. and 11. Chapters to the Rom. in both vvhichwhich the truth of God, doth plainly vvitneſſe, and proue vntounto vsus, that Gods decree, his election, and his calling, are grounded, not vponupon mans vvill but vponupon Gods, from vvhence comes it that euen by the publication of the Couenant, ſome are ſaued, and ſome are not, is it o… their vvil or of Gods vvil? the Apo. in the .9. of the Rom. ſaith plainlie, that it is not in him that vvilleth, nor in him that runneth, but in God that ſhevveth merciemercy, for hee vvill hauehave merciemercy, on vvhom hee vvill hauehave merciemercy, and vvhom hee vvill he… hardneth. It muſt therefore be a monſtrous vntroath, to ſay, that God wi… hauehave eueryevery perticular man to be… ſaued, neither can any thing, tha… can bee ſaid touching the rebellio… of mans vvill againſt Gods vvi… auayle to the contrarie: for God… ovvn vvill by the teſtimony of th… Apoſtle: (yea of God himſelfe Exo. 33. 19. & not mans is the groūd of Gods mercy, if therefore it vvere his vvill, that eueryevery one ſhould be ſaued, then certainlie hee vvould ſhevve mercy to eueryevery one ſeeing hee ſhevves mercy to vvhom hee vvill: Beſides, hovv could God be ſaid to harden vvhom he vvill, euen as his vvill is reuealed, & publiſhed in the goſpell. If that vvere true, that it vvas his vvill, that eueryevery man ſhould be ſaued, hovv can it be poſſible, that tovvards one, and the ſelfe ſame perſon, God ſhould hauehave one vvill to ſaue him, and another vvill to harden him, as if the fruite, and efficacie of Gods calling depended vponupon mans vvill, and not vponupon Gods, hovv could it be poſſible that God could ſhevv merciemercy to vvhom hee vvill, or yet harden vvhom hee vvill? doth not I ſaiah, & the Apoſt. doth tell vsus, that except the Lord reſerued a ſeed, no man ſhould be ſaued, but it ſhould be with vsus, as it was with Sodome, and Gomarra: ſo that it is not men, that reſerue thēſelues, but only God vvho reſerues a ſeed vntounto himſelfe. Let men out of theſe things Iudge vvhether our interpretation of this ſentence be not the ſoundeſt agreeing vvith Gods ovvn interpretation, of his ovvne mind, vvhereby his povver vvill, and God head are maintayned, or vvhether that other ſenſe be not to be abhorred, vvhichwhich makes mans vvill to ouer rule God… vvill, and man to be a fauiour, a… ſo a God to himſelfe.
But yet to cleare this point ſom… vvhat more, let vsus grant this ſayin… to be true, that God vvill not ſau… vsus, vvithout vsus, vvherupon it migh… ſeem to follovv, that although Go… vvill eueryevery man to be ſaued, yet … man himſelfe vvill not embrace ſaluation, it is not the default of God vvill, but of mans vvill, that hee … not ſaued, for albeit, that God vvill that a man be ſaued, yet hee vvilleth not that hee be ſaued againſt his ovvne vvil, therfore his damnation coming by reaſon of his ovvn backvvardnes, and rebellion, and reiection of Gods offer, ſeemes to make nothing againſt this point, that God vvill hauehave him ſaued.
Surely vve cannot deny, but it is a ſound truth, that God ſaues no man, againſt mans ovvne vvill, for thoſe that come to Chriſt, muſt come vvillinglie vntounto him, neither is this the point of Controuerſie, but this is the queſtion, to vvit, vvhence proceedes mans vvillingnes to embrace Chriſt, and the promiſe of ſaluation? is it of man himſelfe? or is it Gods gratious gift? if it bee Gods gift, then hovv can any mans ovvne vvill hinder his ſaluation if God vvill it, It being true vvhichwhich ſhe Apoſt. ſaith Phil. 2. chap. ver. 13. to vvit, that it is God that vvorketh effectuallie in vsus, both to vvill, and to performe, the reſiſtance then of a mans ovvne vvill cannot hinder his ſaluation, if it be Gods vvill that he be ſaued, ſeeing it is in Gods to mak him to vvill, although in himſelfe hee bee neuer ſo vnvvilling, yea it is certain that there is not any man, that hath this povver to vvill the things, that belong to his peace, & ſaluation, till God vvorke it in him. If therfore God vvill that eueryevery man be ſaued, and if God hauehave it in his hand, & povver, to vvorke in eueryevery man to vvil that vvhichwhich he vvilleth, vvhy doth not God giuegive to eueryevery man to vvill ſo, or if hee doe not vvorke this vvil in eueryevery man, how can it be true that he vvilleth eueryevery man to be ſaued, ſeing it is not from man himſelfe but from God, that man hath this vvill, for mans ovvne vnvvillingnes could not hinder Gods vvillingnes, vvho hath the vvill of man in his povver to make it vvilling. Seeing then, God vvil not ſaue vsus without vsus, and ſeeing vvee cannot vvill vvithout him, hovv can hee bee ſaid to vvill that mans ſaluation, in vvhom hee vvorketh not to vvill, vvithout vvhichwhich God vvilleth not to ſaue him. Novv that God vvorketh not this vvill in eueryevery man, the aduerſaries themſelues are not ſo ſhameles, as to call it into queſtion, ſeeing they contrary to the ſcriptures, vvould make God to vvorke it none, hovv then is it poſſible, that God willeth the ſaluation of eueryevery man, for if he vvilleth not that vvhichwhich is the leſſe, and vvithout vvhichwhich I cannot be ſaued, hovv can hee be thought to vvill my ſaluation vvhichwhich is the greater, and yet depends vponupon the leſſer, vvhichwhich I cannot hauehave but by his vvorking. To Conclude this point, if God willeth the ſaluation of eueryevery man, but yet ſo, as not vvithout mās vvillingnes, and if eueryevery mans vvillingnes, and alſo vvorking of his ovvne ſaluation dependeth vponupon the ſame wil of God, hovv can it be that any man in the vvorld ſhould be deſtitut of that vvillingnes, without vvhichwhich hee cannot be ſaued, or fruſtrate of ſaluation, for if vponupon the ſame vvill & good pleaſure of God, vvherby he vvilleth the ſaluation of a man, the gift of that mans vvilling nes, and vvorking of his ſaluation doth depend. It is a vvonder that any man ſhould be either vvithout vvilling or vvorking for vvhat can hinder Gods vvil, vvhen the vnvvillingnes of mans ovvne vvill cannot doe it, God hauing it in his vvil to make mans vvill vvilling, and man not beeing able to vvill except God vvorke it in him, It being true vvhichwhich Iohn ſaith, that Christ giueth this prerogatiue to bee the ſonnes of God to thoſe vvho are borne, not of blood, nor of the vvill of the fleſh, nor of the vvill of man, but of God: Iohn. 1. 13.
FINIS.
End of the text · John Forbes, Sermon on 1 Timothy 2:4 (1632)