Gods Decree is Not the Cause of Any Mans Sin or Condemnation, Text
AMonge the rest of the fearefull works of the miſterie of iniquitie, this is not the leaſt (if not the greateſt) that men ſeduced by Sathan, & ſinne (through ignorance) are growne to that hight off evil, as they do call the Creator (who is a Spirit) to accōpt: & they wil have a natural reaſon off al his works. And to come to one particuler, they will have a reaſon how ſinne came, & who or what was the firſt cauſe thereoff? the word off God cannot reſtraine theſe men, they will not be kept within the bounds thereoff: But they will enter into the ſecret counſels off God, & by their vanie Philoſophy, meaſuring Gods thoughts by their thoughts & his wayes by their wayes, they wil find out a cauſe off ſin before the World was: & finding that the Almightie hath decreed al thinges that come to paſſe, & that off him, & through him al thinges are, they wil & do conclude moſt blaſphemouſly that God hath foredecreed that ſin should come to paſſe: & not content to ſtay thē ſelves here, they runne on with an high hand, & becauſe they ſee ſin enters by actiō, & that God is the moveing cauſe off al thinges. For in him wee live / and move / ād have our being. Act. 17.28. Theſe men by their natural art, & from their harts that are carnal, muſt, & do neceſſarily conclude that God is the moving cauſe in the action off ſinne. But yet by the craſte & ſubtiltye off Sathā who lieth in wait hereby to deceive vnderunder a culler, they ſay that God is not the author off ſinne, nor actor off ſin: But he is the author & actor off every action, & they Wil have Gods providence in everie action, although the action bee ſinfull, but not Gods providence in the ſin off the action, as in Adams eating off the forbidden …, & moveing cauſe in the action off eating, but not in the ſinne, not ſeeing that that action was the ſinne.
Thus do they walke by their owne ymaginations and intents deceaving, & being deceaved pretending not to lay ſin vponupon God, when (indeed & in truth) they directly make God the author off ſin. Our beſt thoughts off them is, that they do it ignorantly: the Lord give them harts to repent all whoſe converſions should bee the ioy off our ſoules.
To deale in this high point & miſtery off godlines who more vnfit then we: & to deale with theſe men off al wee are moſt vnfit: but yet to shew our ſelves Faithfull with that talent that God hath given vsus, we have through the grace off God taken in hand to do our beſt ſervice vntounto the Lord herein, hopeing off his aſſiſtance & acceptāce
And firſt thus much to theſe their reaſons & concluſions, to shew wherein we differ from them, & they digreſſe From the truth.
Wee confeſſe that God hath decreed al the good that cometh to paſſe, & that off him, & through him are all good thinghs: & that the Lord is the author, actor, & moveing cauſe in, & to every good action: & that his providence is in every good action. (But God hath not decreed that any evil should come to paſſe: neither is he the author, actor, or moveing cauſe, to, or in, anie evil action: neither is his providence over, or in, anie action, wherein is evil. Iam. 1.13—18. Al theſe forealleged reaſons, & collectiōs, (& how many mo we knowe not) are brought to mainteine that Faire glorious deceaving opinion off perticuler Election, & perticuler reprobation, & ſo off perticuler Redemption: which (to ſpeake to the vnderſtanding off the ſimpleſt) is, that God hath out off his eternal decre & wil, eſpecially choſen & appointed ſome perticuler mē to be ſaved, & they off neceſſity muſt be ſaved; & out off his owne Fore purpoſe & wil, he hath caſt away ſome to be daned which he would not should be ſaved, & they of neceſſity muſt be damned: & ſo hath perticulerly redeamed ſome, & left others to perish,
To conclude, & vtterly deſtroy, vnderunder one ground off truth, a theſe & al other diſtinctions, concluſions, & devices produced to mainteyne this opinion, we wil (by the grace off God) take the moſt plaine, eaſie, and short way that by the direction off his Spirit, our harts can device, which is a way moſt fitting our owne capacities, & (wee hope) wilbe moſt profitable for the vprigt harted reader.
And to proceed to this, we wil firſt ſet downe what is the cauſe off condemnation, & that is shewed in theſe words off th'Appoſtle. Rom, 5.12. Death entred by ſin & vers 18. by Offence the fault came on all men to condemnation. Whereby it is proved, that Syn / is the cauſe off cōdemnation, which al wil graunt that knowe God. And all that feare God might graunt here & ſeeke no Further, that iff ſin be the cauſe off condemnation. then Gods decree is not the cauſe, this wee knowe will not give ſatiſfaction. But to give ful ſatiſfaction, we muſt ſeeke to find out, who, or what, is the firſt cauſe off ſin, and this muſt be found out, by the firſt ſin in the firſt ſinner. In the which paſſage (by the grace off God) wee will labor, withal our poore endeavours to ſhew, that the Almightie hath cleared himſelf, by his word & works. That he did not decre, nor was the author, actor, nor moveing cauſe, in, or to the firſt ſin, & then off no ſin, which being proved, we hope it wil appeare vntounto al, that do not either willingly, or necligētly shut their eies, that no man is condemned becauſe God hath decreed him to condemnation: mans ſin being the cauſe off condemnation, as is proved, & the Holie one being no cauſe off mans ſin.
To prove that God did not decre, nor was the author actor, nor moveing cauſe in, or off the action off ſin, let vsus be guided by the holy word & workes off God, both wch. wil prove this ſo evidently, as it shal never be gain ſaid with anie cullor or shew off truth.
Firſt then to come to a due conſideration off Gods worke in the Creation off Adam▪ which though al men knowe, yet it should appeare few do throughly conſider off.
God Created him a perfect man / according to his owne ymage and likenes. Gen. 1.26.27. in righteouſnes and true Holines. Epheſ. 4.24. Giveing him free power over his owne wil, as is proved when he ſaieth. Thou ſhalt eate freely of every tree of the gardē. Gen. 2.16. But of the tree of knowledg of good and evill / thou ſhalt not eat of it: For whenſoever thou eateſt thereof / thou ſhalt dye the death. Thus giveing him free power over his owne wil & bodie, to eate, or not to eate, yet the Lord reſtraning him off the forbiddē Fruit by his commaundement, & threatning judgment, but not by his omnipotent power.
This perfect Holy worke off God: & this perfect Holy word off God, doth shewe not to bee gaine-ſaid, that God did not decree Adam should ſin: & then was God no author, actor, nor moveing cauſe in, or off the action off ſin.
In that wee purpoſe not (becauſe wee think wee have no need) to ſtand vponupon anie otherground, for the whole tryal off this great & waighty cauſe, wee will ſtrive to make it as plaine, as poſsibly wee can by Gods aſsiſtance that in theſe few words it is proved that God decreed not that Adam should ſin, thus then wee proceed.
It is proved heere that God gave Adam free-wil & power to eat, or not to eate, & this al men doe confeſſe, how then can it bee ſaid, with anie Spiritual vnderſtanding, that God decreed he should ſin: For Gods fore coū ſel & decree, muſt off neceſsitie come to paſſe, as the Propheth David sheweth. Pſal. 33.11. The Counſels of the Lord ſhal ſtand for ever: and the thoughts off his hart throughout all ages.
The Lord cannot bee prevented by men or Angels. but what in his Eternal decree before al beginings hee hath decreed, it muſt off neceſsitie come to paſſe: Now therefore it could not bee the decree off God, that man should ſinne, ſeing that God gave him Fre-wil & power not to have ſinned: & iff man had not ſinned, as it was in his owne free choyce, then Gods decree had bene prevented, which cānot bee. Therefore off neceſsitie it muſt neede bee yeilded, that God did not decree that man should ſinne, except anie wil deny, that mā had not free wil: & that were to ſpeake directly & plainely againſt the Holines off God, which though men doe, (in maintayning this opinion, that God hath appointed off his owne wil, ſome to condemnation) yet they do it vnderunder a cullor.
Is it not then plaine, that every one that hath an eye, may ſee. That to give Adam a Free wil not to ſinne, & an Eternal decree off God that man should ſinne: can never ſtand together in the Almightie / that is one and the ſame / with whome there is no variablenes / neither ſhadowe of turning. jam. 2.17. Can men make Freedome & bondage in one & the ſame action, all in one man, & al at one time, how shall men bee able with any good conſcience to make thinges ſo contrary hang together.
Moreover wee ſee the Lord, by his commaundement commaunded Adam that he should not ſinne, & will anie notwithſtanding this, ſay that it was God Eternall purpoſe & will, that Adam should ſinne: doth God commaund anie thinge againſt his Eternal wil. In the feare off God let men take heed how they go about (by ſubtil arguments) to prove God contrary to himſelff, which they Plainely do, when they ſay, it was the eternal wil off God that man should ſinne, & yet God commaunds he should not ſinne.
Thus doth it appeare by the excellent, perfect, & holy worke off God in mans Creation, that God hath freed himſelff From decreing that Adam should ſinne: as alſo by his holy word, in that he cōmaunds him not to ſinne, & layes death before his eyes for a judgmēt, iff he ſinned What could the Lord do more for Adam then he hath done, He made him a perfect mā, in righteouſnes & true holines: he bleſſed him, & gave him his commaundemēt with power & abilitie in himſelf to kepe it. And wil mē for all this ſay, that God decreed he should ſinne, & bee condemned, or that God was any actor, author, or moveing cauſe in, or to his ſinne.
And iff men will deny, & ſay, they do not hold, that God hath decreed: or was the author, actor, or moveing cauſe in Adams ſinne: then let them alſo deny that their opinion that God hath decreed, anie man eſpecially, to condemnation: For iff God decreed not man to ſinne, then God decreed not man to condemnation, in that ſinne is the cauſe off condemnation: For iff ſinne had not bene, there had bene no condemnation.
This then is the decree off God concerning condemnation, that God decreed, that iff man ſinned he should dye the death: but God in no wiſe decreed that man should ſinne, as wee have shewed both by the word off God, & by the works off God, which we wiſh mē to hold them vntounto, iff they wil ſtil contradict, & not runne after vaine inventions.
Wee wil now ſet downe the faireſt deceaving shewe, that al the contrary mynded have for their opiniō: that God hath decreed & appointed ſome to condemnatiō, & they muſt be condemned, making Gods decree the cauſe off their condemnation: But let it alwaies be remē bred, that it is proved by the word off God, that ſinne is the cauſe off condemnation, & not Gods decree.
This is thē the whole ſubſtāce off that they ſay. That God hath decreed to forſake & leave thoſe that he hath appointed to condemnation, to themſelves, & with holdeth his grace from them, leaving them to ſinne, & ſo to perish for their ſinne, we wil not put thē to prove this becauſe we knowe they cānot, but we wil shewe by the mercy off God that it is an old conceived ymagination, & hath no ground off truth.
In this their fained ground wee muſt vnderſtand thē that they hold that God leaues, & forſakes man firſt. And this wee hauehave vtterly diſproved already in that we have shewed & proved that God did not leave Adam firſt, who was the firſt that fell vnderunder condemnation: By whoſe Offence the fault came on all men to condemnation: This will ſeeme ſtraing (but let God have the glorie) that God hath decreed no mans condemnation no otherwiſe then hee decreed Adams, For both Gods merciemercy, & his juſtice in all things & perticulerly concerning ſalvation & condemnation is one & the ſame to all man-kind as it was to Adam after his fall: For Gods decree was before the World was,
To make this plaine, & ſo by the grace off God to make an end off all: Lett vsus conſider with holie & vpright harts, & with willingnes to bee enformed From the Word off God, by the meaneſt earthen veſſell that God shall ſtrr vp For the witnesſing off anie parte off his truth. Lett vsus I ſay conſider, the eſtate off Adam affter his Fall.
Firſt hee was Fallen, & by him all man-kind. Roman. 5.12, 18. VnderUnder the condemnation which God had pronounced againſt him. Geneſ. 2.17. And can anie man device or ymagine, that anie off his poſterity, who were yet all in his loynes, and had not yet ſinned: affter the ſame manner off tranſgresſion, were fallen Further vnderunder the Condemnation off God then hee: It could not bee that anie should: Although it may be that ſome may ymagine that they did fal further But it could not bee that anie should fal further vnderunder the decree off condemnation then he, in that he fel vnderunder the depeſt judgment off Gods decree off condemnacion, which God had, or hath declared by his word: For wee knowe no deeper decree off judgment then the decree off condemnation, & vnderunder this was Adam fallen: And this went over him, & over al by his tranſgreſsion.
When Adam was thus fallē, & had off his owne Freewil firſt forſaken God, did God yet leave him? No: ſuch was the merciemercy off God (everlaſting glorie & praiſe bee given to his name) as he would not yet leave Adam, but gives him Freely off his owne grace, deliverance by the promiſſed ſeed Gen. 3.15. And as the Apoſtle hath shewed Rom. 5.12.—21. That by Adams ſinne the fault came on al to condemnation, ſo doth he in the ſame Chapter & verſes equally shewe, with equal like words & reaſons, yea with the ſelff ſame words & reaſons: that as by the offence off one (that was Adam) the Fault came on al to condemnation: Even ſo by the juſtifying off one (that is Chriſt Ieſus) the benifit abounded towards al men to the juſtification off life. That as ſinne reigned vntounto death, even ſo might grace alſo reigne by righteouſnes vntounto Eternal life by Ieſus Chriſt. How hath the Lord by the vnſpeakeable evidence off his truth, proved to mens conſciences that wil beleeve his word, that he did not leave & forſake Adam, nor for his ſinne any mankind vnderunder that condemnation which by Adams offence went over al. But by grace in Chriſt, hath Freed Adam, & in him al man-kind From that ſinne off Adam.
To make it yet more plaine, that as Adam was Freed From that ſinne, ſo al man-kind was Freed: And as the promiſe off Chriſt the promiſed ſeed was made & ſent to Adam, evē ſo was he promiſed & ſent to al the world for the ſame end, which was to ſave him, as the Lord sheweth by his owne words (iff hee may bee beleeved, & the Lord give men harts to beleeve him) Ioh. 12.47 I came not to judg the World / but to ſave the world: And Ioh. 3.17. God ſent not his Sonne into the World that hee ſhould condemne the World / but that the World through him might bee ſaved. Now let the Godly harted Reader judg, whether the promiſſed ſeed Chriſt was not promiſſed & ſent to al the world For the ſame end, for the which he was promiſſed and ſent to Adam, which was to ſave the World & as he was promiſſed & ſent for the ſame end to al the World as to Adam: So was hee promiſſed & ſent vnderunder the ſame condition to all the World as hee was promiſſed and ſent to Adam.
The Condition was, that Adam should beleeve, and vnderunder this ſame Condition was Chriſt promiſſed and ſent to al the World, as is shewed by Chriſts owne words. joh. 12.46. I am come a light into the World / that whoſoever beleeveth in mee ſhould not abide in darkenes. And joh. 3.16. God ſo loved the world / that hee hath given his onelyonly begotten Sonne / that whoſoever beleeveth in him ſhould not periſh / but have everlaſting life. Where is now this conceived device that God should decree to leave & forſake ſome, that they might perish? Who hath told men off ſuch a decree? that God hath or doth with hold his grace from anie, & ſo leave them to ſinne and to perish for their ſinne: Where have they found it out & learned it ſo perfectly? The word off God hath not taught it them; And the works off God hath not shewed it vntounto them thus to teach men: That the Lords decrees and waies are vnequal, either in his juſtice or in his merciemercy: as they doe judg and teach, which judg and teach that God hath decreed (for Adams ſinne) to forſake and leave ſome, & to with-hold his grace from them, that they might perish: & hath decreed to ſave other ſome, by giveing thē Grace. Whereby they would make the Lord more juſt to ſome then to other ſome in condemning: And more merciful to ſome then to other ſome in ſaveing, and all For one & the ſame Synne. The Lord complaynes off Iſrael, becauſe they ſay his waies are vnequal. Ezech. 18. The whole Chapter throwe, shewing them how vnjuſtly they accuſed him in vſeing that Proverbe. The Fathers have eaten ſower grapes / and the Childrens feeth are ſet on edge. Charging the Lord herein, to punish the Child, For the Fathers Fault: And the Lord in that whole part off his word, even ſtrives to prove his wayes equall in punishing the ſoule that ſinneth: And that the ſonne not ſhall beare the iniquitie off the Father. Saying Furthermore. That hee hath no deſire that the wicked ſhould dye / but that they ſhould returne and live.
And iff the Lord had great cauſe to complayne off Iſraell For this ſo vnjuſt accuſation, which they laid vponupon him: how greater cauſe hath he to complayne off all you / that charge him to have cōdemned al the ſoules that are condemned From the beginning off the World vntounto the end thereoff For Adams ſinne. Sayinge, that God decreed to leave them vnderunder Adams ſinne: And not to give them a Saviour: And to with-hold his grace that they might perish, makeing Adams ſinne the cauſe off all their condemnation: For it being the cauſe that the Lord doth leave & forſake them, it is then the cauſe off their condemnation. And vnderunder this condemnation, to bring ſo manie thouſands off millions off poore infāts that dye before they have done good or evill. Rom. 9.11. As he Holy Ghoſt teſtifyeth, to be bee their condition. And our Saviour Chriſt. Luke 18.16. in commendation off the condition & qualitie off Babes, ſaith. Suffer the Babes to come vntounto me / for of ſuch is the kingdome of Heaven. And Matt. 18 3. Except ye bee converted and become as little Children / ye ſhal not enter into the kingdome of heaven. & verſ. 4. Whoſoever therefore ſhal humble himſelf / as this little Child / the ſame is the greateſt in the Kingdome of heaven. In all this shewing, that the Children off Chriſts Kingdome muſt be off ſuch humble qualitie & condition as infants: & I hope none wil deny, but al infants are off one qualitie & condition, even the infants off the Turks. Our Saviour Chriſt ſpeakes off al infants generally: & wil men yet judg ſome infants condemned.
And of ſuch infāts the Lord sheweth his great cōpaſſion, when he ſaith to the Prophet Ionah. Ionah. 4.11. Should I not ſpare Nyneueh that great cittie: where are ſix ſcore thouſand perſons / that cannot deſcerne betwene their right hand and their left / and alſo much Cattel? Whereby the Lord sheweth that they had not ſinned, neither were giltie off their Fathers ſinnes. And wil you yet charge the Lord to condemne ſo manie infants, & al for Adams ſinne, are not your waies vnequall thus to ſay & teach mē to hold & thinke off God. Doth the Lord ſay, that that ſoule that ſinneth ſhall dye: And dare men ſay, that the ſoules off infants ſhal dye / who have neither done good nor evil. VponUpon theſe rocks, and manie moe doth your opinion off perticuler redemptiō caſt you: And little doe you knowe the miſterie off iniquitie in this point. And who doth knowe the depth off the miſterie off iniquitie herein. Yet give vsus leave to shewe you ſome high degrees off the miſterie off iniquitie in this your opinion.
Firſt it makes Gods decree / the cauſe off ſinne, & cō dēnation: & ſo makes God / the author & cauſe off condemnation, & ſinne, which is high blaſphemy againſt the Holy one. And hereby is all the ſinne in the World, (that ever hath bene, is, & shalbe committed) laid vponupon God, which is high iniquity & the ſinne off ſinnes.
Secondly it reſtraineth the love off God to the world, in giveing his Sonne for a Saviour: and whereas our Saviour Chriſt ſaith Ioh. 3.16 God ſo loved the World that he hath given his onelyonly begottē ſonne / that whoſoever beleeveth in him ſhould not periſh / but have eternal life. This opinion off perticuler redemptiō ſaith. That God did not ſo love the World, but he loved ſome few perticuler perſons, as he gave his ſonne for them, & they onelyonly shal beleve & shalbe ſaved: & the greateſt part off man-kind God loved them not, but hath decreed, they shalbe damned, & he hath not given his Sonne for them, but hath left them to perish. Thus denying the greateſt parte off the World, to have anie meanes off ſalvation, & that ther is no Saviour for them. And ſo was it to no end, that our Saviour Chriſt commaunded his Diſciples. Mark. 16.15. Goe ye into al the world / and preach the Goſpel to every Creature. And whereas our Saviour Chriſt ſaith. Mat. 10.14.15. Into what Cittie or Towne ye enter / if they receive you not nor heare your words / ſhake of the duſt of your feet: truly it ſhalbe eaſier for them of the Land of Sodome and Gomorah in the day of judgment / then for that Cittie. And were he alſo ſaith, Ioh. 16.8. When the comforter cometh / he wil reprove the world of ſinne / becauſe they beleeved not in me. By al theſe places & al the goſpel through-out shewing, that their iudgments shall be increaſed, that receive not Chriſt nor his word: And yet this lamentable opinion off perticuler Redemption and Reprobation ſaith they can have no part nor portion in Chriſt, ſo is their judgment enlarged for not receiving Chriſt, with whome they have nothing to do: & thus do they make Chriſt to offer himſelff to thē that he would not have receive him, & which he hath decreed shal not receive him, nor beleeve in him: & make the words off the Lord fayned words, & words off diſſimulation, Deu. 5.29. Where he wisheth cōcerning al Iſrael. O that there were ſuch an hart in them to feare me / and to kepe al my commaundements alwaie / that it might goe well with them / and with their Children for ever. As alſo thoſe words off our Saviour Chriſt Luk. 13.34. Where he ſpeaketh with ſuch vnfained earneſtnes. O Ieruſalē Ieruſalem / which killeſt the Prophets / and ſtoneſt them that are ſent to thee / how often would I have gathered thy Children together / as the Henne gathereth hir broode vnderunder hir wings / and yee would not. What impietie is this to accompt theſe words fayned: & if any shal ſay they do not accompt them fayned, then muſt they bee forced to confeſſe that God would have had al Iſrael & al their poſteritie in vprightnes off hart, to have Feared him, & kept his commaundements, that it might have gone wel with them For ever: & ſo did not decree anie off them, nor off their poſteritie to be condemned, & iff our Saviour Chriſts words were not fayned words then would he have gathered the Children off Ieruſalē together which would not be gathered: & ſo would have had them beleeve in him that would not. And yet they that hold this feareful opiniō, hold that God would not have ſome men, yea the moſt men to beleeve, but hath decreed their condemnation And though the holy ghoſt ſay Act, 17.30. That now God admoniſheth all men every where to repēt. Yet they off this opinion that hold that God hath decreed to Reprobate ſome, ſay, he would not have al, but ſome to repēt. And if they would ſpeake plainely, & not halt betwixt opinions, they muſt ſay that God would have ſome to be vnbeleevers, & wicked, and diſobedient, & that were the hieſt blaſphemy, it were above the wickednes off the Foole▪ that ſaith in his …ere their is no God. For it were to ſay there is a wicked God that hath decreed wickednes.
Furthermore this opinion doth excedingly diminish & leſſen, that great worke off grace wrought by Chriſts redemption, makeing Chriſt a perticuler private redeamer for ſome private men, whereby Chriſt is highly dishonored in that his great ſufferings are not accompted ſufficient to take away Adams ſinne, & ſo hath he not vtterly broken, but onelyonly bruſed the Serpents head, makeing Adams ſinne, to abound above the grace off God by Chriſt, overthrowing that word off God, Rom. 5.20. which ſaith. Where ſinne abounded grace abounded much more ſpeakeing off Adams ſinne.
Moreover this opinion, that God hath by his decree Elected ſome perticulerly to ſalvation, & that there neither is, nor ever was, nor ever can be condemnatiō vntounto them, works preſumption in men, for iff mē cā but once get a perſwation in thēſelves, that God hath Elected them then they are ſecure, they need not worke out their ſalvation with feare & trēbling: For God haveing decreed thē to be ſaved, they muſt be ſaved, they need not feare: Iff they increaſe & growe in knowledg & grace, it is wel but iff they do not it is al one, for it is decreed they muſt be ſaved, & this cauſeth al ſloathful careleſſe, & negligēt profeſſion, & theſe are they which shal ſay we have by thy name propheſied / Caſt out Devils / and done many great workes. Mat. 7-22 We have eaten and drunke in thy preſence / ād thou haiſt taught in our ſtreets: But for al their preſumption, it shalbe ſaid vntounto them, I knowe you not / depart frō me al you workers of iniqujtie. Luk. 13.26.27.
And this opinion, that God hath decreed & rejected ſome to be damned, & that there neither is nor ever was ſalvation for them by Chriſt, (for they were as you ſay decreed to condemnation before Adam fel) makes ſome diſpare vtterly, as thinking there is no grace for them, & that God hath decreed their diſtruction: & it makes others deſperately careles, holding that iff God have decreed they shalbe ſaved, thē they shalbe ſaved: & iff God have decreed they shalbe damned, they shalbe damned, & ſo in a deſperate careleſnes runne head-long to diſtruction.
To conclude by this opinion, the Fal off Man (in reſpect off the world, which hereby is held not to be redeamed) is al one with the fal off the deuils: & then the Gadarens Mat. 8.29. Might have ſaid with the devils. Ieſus thou ſonne of God what have we to do with thee. Heere is all Faith in preaching the Goſpel to the World diſtroyed: For what Faith can a man have to preach the Goſpel to ſuch as (by this opinion) he hath more cauſe to ſuſpect that God hath decreed to condemnation then otherwiſe: & what faith can there be to preach the Goſpel, when we knowe not whether Chriſt belong to thē or no: Al faith in praying one for another is overthrowne, for how can a man off faith pray for any man, when hee cannot knowe, whetheer God God have decreed him to condemnation, & ſo he pray againſt God decree. In deed & in truth holding this opinion, that God hath perticulerly by his decree, decreed ſome perticuler men to condemnation, & they cannot but be condemned, doth make that a man cannot have faith in his owne ſalvation, for when he cannot have Faith in an other mans ſalvation, that bringeth furth as good, or better Fruyts then himſelf, how should he have Faith in his owne ſalvation, ſeeing he may aſwel fal away as any other, & can no more knowe Gods decree concerning himſelf, then concerning another. And if a mans ſoule come to diſtreſſe, betwixt feare & doubting, as the Holy Prophet Davids did manie times. In the 40. pſalm he ſaith. My ſinnes have taken ſuch hold vpō me / that I am not able to looke vp: Yea they are no in number then the hayres of my head / therefore my hart hath fayled me. Iff thou fal vnderunder ſuch an eſtate & condition, (which the moſt Godly do) where shalbe thy comfort In the mercies off God? Why, thou knoweſt not whether God have decreed to shew merciemercy on thee or no: Wilt thou ſay thou knoweſt God hath decreed to shew mercy on al that beleeve? ſo ſay we: but how knoweſt thou that God hath decreed that thou art one off thoſe that shall beleeve ſeeing thou haiſt much more cauſe to feare thou art none off them: thou mayſt ymagine thy ſelff to bee one, but this opinion that God hath decreed ſome eſpecially to bee ſaved, & ſome perticulerly to bee condemned, overthrowes thy Faith vtterly: For thou canſt not certenly knowe it, & then thou canſt not beleeve it. And let, this bee well obſerved off all that have any vnderſtanding, or love off Gods truth that this opinion ſetts Faith before knowledg, For thou muſt firſt beleeve that Chriſt is given a Saviour for thee before thou canſt knowe that hee is a Saviour for thee, which cannot bee, that a man should beleeve that he knowes not: For how ſhall they beleeve in him off whome they have not heard Roma. 10.14. And iff a man muſt firſt knowe that God hath ſent his Sonne a Saviour For him, before he can beleeve it, which iff men bee not void off all religion, they muſt confeſſe, then lett the miſterie off iniquitie the man off ſinne himſelff deviſe (whoſe device this perticuler redemption is) how any man shal knowe by the word off God that Chriſt is given a Saviour For him, but by knowing that he is given a Saviour for all men, except he can shewe his name eſpecially ſet downe in the Word. They that ſee not this (let it not offend) are blind & cannot ſee at noone day. Theſe are ſome off the Fearefull proper Fruyts off this opinion, That God hath decreed ſome perticuler men to ſalvation, & they cannot but bee ſaved, & ſome perticuler men to bee damned, & they muſt bee damned and cannot bee ſaved, becauſe God hath decreed their condemnation, And thus Far off that.
Now will we endeavor to shew what vnderſtanding God hath given vsus in this high miſterie & great worke off Redemption, & iff wee can prove by plaine evidence off Scripture, that Chriſt by his death & ſufferings hath redeamed all men, then is this whole cauſe at an end.
And Firſt to prove that the firſt promiſſe concerning Chriſt was generall to all it is evident. Gen▪ 3.15 Where the promiſſe off Chriſt is made off Adam & Hevah, which were al mankind, & in whome were al mankind in whome al had ſinned, & for the takeing away off the condemnation due for that ſinne, Chriſt was there promiſſed & given, & not for a parte which is Further proved. 1. Ioh. 22 And he is a reconſiliatiō for our ſinnes / (ſpeaking off al the Faithfull to whome he writ) and not for ours onelyonly / but alſo for the ſinnes off the whole world / how is it poſſible that the holy ghoſt should ſpeake more plainely, to shew that Ieſus Chriſt is a reconſiliation for the Faithful which are not off the world, and For the vnfaithful which are the World. Moreover. 2. Cor. 5.15. Thus reaſoneth the Appoſtle to prove that all were dead, in that one was dead for al. That if one bee dead for al then were al dead / and he died for al / and verſ. 19. God was in Chriſt ād reconſiled the world to himſelf not imputing their ſinnes vntounto them. and 1. Tym 2.5.9. There is one God and one Mediator betwene God and man / the mā Chriſt Ieſus / who gave himſelf a ranſome for al mē. Thus we ſe, Chriſt is a reconſiliatiō for the ſinnes off the Faithful, & not ſo onelyonly but alſo of the ſinnes off the whole world: & that al were dead, & he is dead for al: & that God in Chriſt recōſiled the World to himſelff: & that Ieſus Chriſt hath givē him ſelff a ranſome for al men. This might be ſufficient to ſatisfie every vpright hart, but let vsus yet ſee Further.
The Holy Ghoſt by the Apoſtle Peter. 2. Pet. 3.9. ſpeaketh thus vntounto thoſe Mockers which ſaid where is the promiſſe off his comming. The Lord of that promiſſe is not ſlack (as ſome men count ſlacknes) but is patiēt towards vsus / ād would have no mā periſh / but would al come to repentance. Here doth the Apoſtle shew that it is not ſlacknes in the Lord that he comes not to judgment, but it is his patience, & the reaſon off the lords patience is, becauſe hee would have no man to perish, but would al men come to repentance, therefore certenly he hath redeamed al▪ &. 1. Tym. 2.4. God wil that all men ſhalbe ſaved and come to thee acknowledging of the truth. Furthermore. Col. 2.20. ād through peace made by that blood of that his croſſe / to reconſile to himſelff through him / through him I ſay / al things both which are in earth / and which are in Heaven.
What shal we need to allege any moe grounds of ſcripture to prove that Chriſt hath redeamed al men, & that he would have no man perish. Theſe may ſuffice, oh that they might ſuffice what gladnes should come to our ſoules to ſee men tractably mynded to ſubmitt thēſelves to the Word off truth which is ſo evident in this point: Far bee it from any feareing God either off a Froward or necligent mynd to paſſe by this great point, though hād led by ſo weake meanes, by reaſon off which exceeding weaknes, wee are not able to the ful deſire off our ſoules to diſcover the depth off the miſterie off iniquitie in this opinion off particuler Election, & Reprobation, & ſo off perticuler Redemption: nor to shew furth the great miſterie off Godlines in the true & holy vnderſtanding off vniverſal, or the general Redemption off al by Chriſt: yet let us in a few words shew vntounto you how greatly the mercy of God towards mankind, is advanced by Chriſts redeaming off all.
In that when man had off his owne Fre wil, (being tēpted) yeilded vntounto the tēptation off the ſerpent, neclecting the comaundement off his God & Creator, & brought condemnation vponupon himſelff, & al mankind: God of his infinit mercy, would not leave Adam & in him al mankind to perish vnderunder that condemnation, but hath ſent a Saviour to redeame Adam & al mankind frō that ſinne shewing himſelf equally merciful, & equally juſt vntounto al being no reſpecter of perſons, not perdoning Adā & giveing him a Saviour▪ & condemning the greateſt part of his poſterity for that his ſinne: but hath givē his ſonne a Saviour For al, iff through vnbeleefe they deprive not … ves.
And what a comfortable doctrine is this vntounto al, whē every poore ſoule may knowe, that there is grace & ſalvation for him by Chriſt, & that Chriſt hath shedd his blood for him, that beleeving in him he may bee ſaved, and that God would not the death off him, but that he should repent & live. Thus is al diſpaire taken away, For the grace off God that bringeth ſalvation vntounto al men hath appeared. Tit. 2.11. And al careles preſumption cut off. For hee that wil not beleeve ſhalbe damned Mark. 16 16. & Revel. 2.25. That which ye have already hold faſt til I come / for he that overcometh and keepeth my works to the end / to him wil I give power over nations. and Heb. 3.14. We are made pertakers of Chriſt if we keepe ſure vntounto the end that begining wherewith we are vpholden.
What gratious hart can ever diſaprove off this vnderſtāding. That Chriſt hath redeamed al. It is moſt ſtraing, that men fearing God shoule be ſo full off indignation againſt it, why should men thinke much, that Chriſt should be a Saviour for al men, aſwel as for them, eſpecially it being agreable to the whole word off God, & being a doctrine that doth ſo magnifie & ſett furth the merciemercy off God to al man kind, in giveing a Saviour, that al beleeving in him might be ſaved: as alſo advācing the juſtice off God, in condemning vnbeleevers ſeing he hath left them without excuſe, in that he hath given them a Saviour, in whome becauſe they beleeve not, they are juſtly condemned.
Much more might be ſaid for the advancement of the great myſterie off Godlines in this point off Chriſts general redeaming off al men, but we eſpecially deſire that the true ground of the cauſe may prevaile with you: & we doubt not the cōfort wil folow aboundātly. Iff we have in any thinge led you from the firſt ground wee have vttetly gone beſids our purpoſe, for the ſome off al we purpoſed to ſpeake, is this. That Adam haveing freewill, (which no man that knowes God to be Holy, may deny) then God could not decree any man perticulerly to be ſaved, nor anie man perticulerly to be condemned for life & death, ſalvation & condemnation were in the Freechoyce off Adam, & depended not vponupon Gods decree, but vponupon Adams owne wil, in that God gave Adam power in & over himſelff, to chuſe life or death, not decreing him either to life or death: For iff God had decreed him either to life or death, then had his Freewil bene taken away, For Gods decree muſt needs come to paſſe: therefore this moſt eaſie & plaine to bee vnderſtood, that Adam haveing Free-wil & power, not to have eaten off the Forbidden Fruyt, & ſo to have lived for ever, God did not decree he should dye: And Adam haveing Freewill & power in, & over himſelff to eate off the Forbidden Fruit & dye, God did not decre that Adam should lyve. This then is the decree off God (as he hath declared in his word to Adā) Obey and live. Diſobey and dye. This is the Law off workes, which Adam had Freewil & power in him ſelff From God perfectly to kepe, God not decreeing, (as wee have shewed) that hee should obey or diſobey, live or dye. And let it bee wel obſerved, that all the decrees off God concerning life or death, to man & man-kind were made with Adam, & therefore we produce him for al. And we have shewed that as Chriſt the promiſſed ſeed was given & ſent to Adam to be his Saviour, for the ſame end he was givē & ſēt to al the world as alſo vnderunder the ſame cōditiō, which was that he should beleeve in him: for iff Adam had not beleeved, he muſt have bene condemned, & iff all the world had not beleeved, al the world muſt have bene condemned, & as Adā beleeving in the promiſſed ſeed, was (though the Grace & merciemercy off God in Chriſt) to bee ſaved, even ſo all the world beleeving in the promiſſed ſeed was (through the grace & merciemercy off God in Chriſt) to be ſaved.
And whereas the Holy Ghoſt Roman. 5.14.15. Speaking off Infants, ſaith.
That death reigned alſo over them that ſinned not after the like manner of thee tranſgreſſion of Adam / the Grace off God / and gift by grace / which is by one man Chriſt Ieſus hath abounded much more to thē. Hereby alſo is further confirmed that al infāts are freed by the vniverſall redemption off Chriſt From that condemnation, which you (by your opinion off perticuler redemption) would caſt vponupon the moſt off them, as is alſo before shewed,
What els hath bene ſpoken, & hath the Word of God for warrant thereoff, wee earneſtly beſeech all that feare God, & love his truth, with the Holieſt thoughts of their harts to conſider off, and the Lord give you all vnderſtanding harts. And our harts deſire and praier to God for you all is, that you might bee ſaved, & come to the acknowledging off the Truth.