Sapientia clamitans wisdome crying out to sinners to returne from their evill wayes: contained in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Ierusalem. II. Of Gods just hardning of Pharaoh, when hee had filled up the measure of his iniquity. III. Of mans timely remembring of his creator. Heretofore communicated to some friends in written copies: but now published for the generall good, by William Milbourne priest.

CHRISTS FERVENT LOVE TO BLOVDIE HIERVSALEM; OR An Exposition, de∣livered in a Sermon on MATT. 23. vers. 37.

MATT. 23. vers. 37.

Oh Hierusalem, Hierusalem, thou that killest the Prophets, and stonest them which are sent unto thee: how often would I have gathered thy chil∣dren together, even a•• an hen gathereth her chickens under her wings, and yee would not?

THe summe of my last meditations upon the former verses was, That notwithstanding our Sa∣viours

predictions or threat∣nings of all those plagues shortly to befall Hierusalem, there was e∣ven at this time a possibilitie left for this people to have continued a flourishing nation, a possibilitie left for their repentance: that their re∣pentance and prosperity was the end whereat the Lord himselfe did aime, in sending Prophets, and Wisemen, and lastly his onely Sonne unto them.

The former of the two parts; the possibility of their prosperity, and repentance, was proved from the perpetuall tenour of Gods covenant with his people; first made with Moses, afterwards renewed with David and S••lo∣mon, and ratified by Ieremie and

Ezechiel. The tenour of the covenant (as you then heard) was a covenant not of death onely, but of life and death: of life, if they continued faithfull in his covenant; of death, if they continued in disobedience.

The later part of the same, viz. That this peoples repentance and prosperity was the end inten∣ded by God, was proved from that declaration of his desire of their everlasting prosperity;* 1.1 Oh that there were such an heart in this people to feare me, and to keepe my commandements alway, that it might goe well with them and their posterity for ever. And the like place, Psal. 81. vers. 13. to the end•• Esay 48. verse 18. Both

places manifest Gods love, and desire of this peoples safety. But the abundance, the strength, with the unrelenting constan∣cie and tendernesse of his love, is in no place more fully mani∣fested than in these words of my text. The abundant ferven∣cie wee may note in the very first words, in that his mouth which never spake idle or su∣perfluous words, doth here inge∣minate the appellation, Oh Hie∣rusalem, Hierusalem. This hee spake out of the abundance of his love: But love is oft times fervent or abundant for the pre∣sent, or whiles the object of our love remaines amiable, yet not so constant or perpetuall, if the

quality of what wee love bee changed. But herein appeares the constancie and strength of Gods love, that it was thus fer∣vently set upon Hierusalem, not onely in her pure and virgin dayes, or whiles shee con∣tinued as chaste and loyall, as when shee was affianced unto the Lord by David, a man after his owne heart: but upon Hie∣rusalem, often drunken with the Cup of fornications; upon her long stained and polluted with the bloud of his Saints; upon her children, who with the dogge re∣turned unto their vomit, or with the sow unto their wallowing in the mire, or puddle of their Mo∣thers dust, whose sacrifices were

mingled with righteous bloud; upon Hierusalem and her Chil∣dren, after he had cleansed her in∣fected habitations with fire, and carried her Inhabitants beyond Babylon into the North-land, as it had beene into a more fresh and purer aire; not onely before the Babylonish Captivitie, but af∣ter their returne thence, and re∣plantation in their owne land, God would have gathered them e∣ven as the Hen doth her chickens under her wings, &c.

In which words, besides the Tendernesse of Gods love towards these Cast-awayes, is set out unto us the safety of his protection, so they would have beene gathered. For as there is no creature more

kinde and tender than the hen unto her young ones: so is there none that doth more carefully shroud and shelter them from the storme, none that doth more closely hide them from the eye of the Destroyer. Yet so would God have hidden Hierusalem under the shadow of his wings, from all those stormes which afterwards over-whelmed her, and from the Roman Eagle, to whom this whole generation became a prey; if so Hierusalem with her children after so many hundred yeeres experience of his fatherly love & tender care, had not remained more foolish than the new hatched brood of reasonlesse creatures; if so they

had not beene ignorant of his call, that had often redeemed them from their enemies. How often would I have gathered you, and you would not?

Here were large matter for Rhetoricall digressions or melli∣fluous Encomions of divine love; points wherein many learned Divines have in later times beene very copious: yet still leaving the truth of that Love (which they so magnifie) very questionable. It shall suf∣fice mee at this time,* 1.2 first, to prove the undoubted truth and unfainednesse of Gods tender love, even towards such Cast-awayes, as these proved, to whom he made this protestati∣on:

Secondly, to unfold (as far as is fitting for us to enquire) how it is possible they should not be gathered unto God, nor sa••ed by Christ, whose gathe∣ring and whose safety, Hee to whom nothing can be impossi∣ble, had so earnestly, so tender∣ly, and so constantly longed after.

These are points of such use and consequence, that if God shall enable mee, soundly, though plainly, to unfold their truth; you will (I hope) dis∣pence with mee for want of ar∣tificiall exornations or words more choice, than such as na∣turally spring out of the mat∣ters handled; as willingly as

the poore amongst you pardon good house-keepers for wea∣ring nothing but home-spunne cloth. For as it is hard for a man of ordinary meanes to be∣stow much on his owne back, and feed many bellies: so nei∣ther is it easie for mee and my present opportunities, both to feed your soules with the truth, and to cloath my discourse with choice words and flouri∣shing phrases. And I am per∣swaded many Preachers might, in this argument, often prove more Theologicall, so they could be content to be lesse Rhetori∣call. Yet let not these premises prejudice the truth of the con∣clusion. My purpose is not to

dis••ent from any of the Refor∣med Churches, but only in those particulars, wherein they evi∣dently dissent from themselves, and from generall principles of truth acknowledged by all that beleeve God or his word.* 1.3

Were I to speake in some Au∣dience of this point, it would be needfull to dip my pen in Nectar,* 1.4 or sweeten my voyce with Ambrosia, to allay the harshnesse of this position, That God should so earnestly desire the conversion of such as perish. How∣beit, the surest ground of that charitie which God requires should be in every one of us to∣wards all (our greatest enemies not excepted) is firme beleefe of

this his unspeakable love to∣wards all, even towards such as kill his Prophets, and stone the Messengers of his Peace.* 1.5 I e••∣hort (saith the Apostle) that first of all, Supplications, prayers, in∣tercessions and giving of thankes be made for all men: For Kings and all that are in Authority. Yet did such in those dayes most op∣presse all Christians,* 1.6 & draw them before the Iudgement Seats, even because they did pray to the true God for them. For they did blaspheme that worthy name,* 1.7 by which wee were called. This duty notwithstanding, which was so odious unto those great and rich men, for whose good it was performed,* 1.8 Saint Paul

tels us was good and acceptable in the sight of God our Saviour:* 1.9 why acceptable in his sight? Because he would have all men (and there∣fore even the sworne enemies of his Gospell) to be saved, and come to the knowledge of the truth which they oppugned. Or if the expresse authority of the A∣postle suffice not, his reasons drawne from the principles of Nature will perswade such as have not quenched the light of Nature, by setting not the cor∣ruptions onely, but the very Es∣sence of Nature and Grace at ••ods and faction.* 1.10 For there is one God: Had there beene moe, every one might have been con∣ceived as partiall for his owne

Creature. But in as much as all of us have but one Father, his love to every one must needs be greater than any earthly parents love unto their Children, in as much as we are more truly his, than children are their parents. But here (as the Apostle fore∣seeth) might be replyed; That albeit God be one, and the onely Creator of all, yet in as much as wee are seeds of Rebels with whom he is displeased; our Medi∣atour might be more partiall, and commend some to Gods love, neg∣lecting others. To prevent this scruple, the Apostle ads; As there is but one God, so there is but one Mediatour betweene God and Man;* 1.11 and Hee of the same

Nature with us, A man: but Men are partiall; yet so is not the Man Christ Iesus, that is, the Man anointed by the holy Ghost, to be the Saviour of the world. As he truly tooke our flesh upon him, that hee might be a faith∣full and affectionate High Priest; so that wee might conceive of him, as of an unpartiall Sollici∣tour or Mediatour betwixt God and us, hee tooke not our Na∣ture instampt with any indivi∣duall properties, characters, or references to any one tribe or kindred. Father according to the flesh, hee had none; but was framed by the sole immediate hand of God: to the end that as the eye, because it hath no

set colour, is apt to receive the impression of every colour: so Christ, because hee hath not these carnall references, which others have, but was without fa∣ther, without brother, without si∣ster on earth, might be unparti∣all towards all, and account e∣very one that doth the will of his father which is in Heaven, as Sister,* 1.12 Mother and Brother. Thus saith the Lord to the Eunuchs that keepe my Sabbaths, and choose the things that please mee, and take hold of my Covenant: even unto them will I give in mine house, and within my walls, a place and a Name, better than of Sonnes and Daughters: I will give them an everlasting ••••me that shall not

be cut off. Briefly, Hee is a Bro∣ther to all mankinde, more lo∣ving and more affectionate, than Brothers of entire bloud are one towards another.

The very ground of the A∣postles reason thus bared will of it owne accord reverberate that Distinction which hath beene laid against his meaning, by some, otherwise most wor∣thie Defendants of the Truth.

The distinction is, that, when the Apostle saith, God will have all men to be saved, he means Genera singulorum, not Singula generum, some few of all sorts, not al of e∣very sort: some rich, some poor, some learned, some unlearned, some Iewes, some Gentiles, some

Italians, some English, &c.

The illustrations which they bring to justifie this manner of speech, did the time permit, I could retort upon themselves, and make them speake more plainly for my opinion, than for theirs. It shall be sufficient by the way to note the imperti∣nencie of the application, sup∣posing the instances brought, were in themselves justifiable by the illustrations they bring: or how little it could weaken our assertion, although it might intercept all the strength or aid this place affords for the fortifi∣cation of it. What can it helpe them to turne these words, be∣cause they make towards us,

from their ordinary or usuall meaning, or to restraine Gods love only unto such as are sa∣ved; when as the current of it in other passages of Scripture is evidently extended unto such as perish? In stead of many words utter••d by him that can∣not lie, unto this purpose, those few, Ezek. 33. 11. shall con∣tent mee: As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turne from his way and live: turne yee, turne yee from your evill wayes; for why will yee die, Oh house of Israel? If God minde the safety of such as perish, yea even of most desperate and stub∣borne sinners: no question but he

wils all should be saved and come to the knowledge of his truth.

The former distinction then will not stop this passage. Howbeit some learned among the Schoolemen, and other most religious Writers of later times, have sought out another for intercepting all succour this or the like places might af∣ford to the maintenance of that truth which they oppugne and wee defend. That God doth not will the death of a sinner Voluntate signi they grant: but that hee wils it Voluntate he∣neplaciti, they take as granted. That is in other termes: God doth not will the death of him that dies, by his revealed will;

but by his secret will. Not to urge them to a better declarati∣on than hitherto they have made, in what sense God being but one, may be said to have two Wils: That hee wils many things which wee know not, that hee hath divers secret pur∣poses, wee grant and beleeve as most true indefinitely taken. But because these Wils or Purposes are secret; man may not without presumption deter∣mine the particular matters which hee so wils or purposes. Otherwise they should not bee secret but revealed to us: where∣as things secret as secret, belong only to God.

In that they oppose this Se∣cret

will to Gods revealed will; they doe as it were put in a Ca∣veat that we should not beleeve it in those particulars where∣to they apply it. For wee may not beleeve any thing concer∣ning the salvation or damnation of mankind, or the meanes which lead to either; but what is revealed. But this Secret will is not revealed. Ergo, not to be beleeved.

Nor are we by the principles of Reformed religion bound one∣ly not to beleeve it, but utterly to disclaime it: For admitting what was before granted, an in∣definite beleefe, that God wils many things which hee keepes se∣cret from us: yet wee most abso∣lutely

beleeve, that he never wils any thing secretly, which shall bee contrary or contradictory to that whereon his revealed will is set; or, to that which by the expresse war∣rants of his written word wee know hee wils. Now every Christian must infallibly and determi∣nately beleeve, that God wils not the death of the wicked, or of him that dies, (seeing his written word doth plainly register his peremptory will unto this pur∣pose). Therefore no man may be∣leeve the contradiction to this, to wit, That hee wils the death of him that dies. Otherwise this distinction admitted, untwines the very bonds of mans salvati∣on. For what ground of hope

have the very Elect besides Gods will revealed, or at the best con∣firmed by an oath? Now if wee might admit it but as probable, That God voluntate beneplaciti, or by his secret will may purpose some thing contrarie to what hee promises by his revealed will: who is hee that could have (I say not any certainty, but) any morall probabilitie of his salvati∣on? seeing God assures us of salvation onely by his word re∣vealed, not by his secret will or purpose; which for ought we doe or can possibly know, may ut∣terly disanull what his revealed will seemes to ratifie.

Lastly, it is an infallible Rule or Maxime in divinitie, That we

may not attribute any thing to the most pure and perfect Essence of the Deitie which includes an im∣perfection in it: much lesse may wee ascribe any impurity or un∣truths to that Holy One, the Au∣thor of all Truth. But to sweare one thing, and to reserve a secret meaning contrary to the plaine and literall meaning professed, is the very Idea of untruth, the essence of impious perjury, which we so much condemne in some of our adversaries, who (if this distinction might gene∣rally passe for current amongst us) might justly say, that wee are as maliciously partiall a∣gainst the I••suites, as the Iewes were against Christ Iesus; that

wee are ready to blaspheme God, rather than spare to revile them: seeing wee attribute that to the divine Majestie which wee condemne in them as most impious and contrary to his sa∣cred will, who will not dis∣pense with AEquivocation or Mentall reservation, be the cause wherein they bee used never so good. Because to sweare one thing openly, and secretly to re∣serve a contradictory meaning, is contrary to the very nature and essence of the very first truth; the most transcendent sin that can be imagined: Wherefore, as this distinction was lately hat∣ched, so it might be wished, that it might be quickly extin∣guished

and buried with their bones that have revived it. Let God be true in all his words, in all his sayings; but especially in all his oathes: and let the Ie∣suite be reputed, as hee is, a dou∣ble dissembling perjured Iyer.

The former place of Ezechi∣el, as it is no way impeached by this distinction last menti∣oned: so doth it plainly refute a∣nother glosse put upon my text by some worthy and famous writers; How oft would I have ga∣thered you &c. These words, say they, were uttered by our Savi∣our manifesting his desire as man. But unlesse they be more than men which frame this glosse, Christ as man was grea∣ter

than they, and spake nothing but what hee had in expresse commission from his Father. Wee may then (I trust) without offence, take his words as here they sound, for better interpre∣tation of his Fathers will, than any man can give of his mea∣ning in this passage, uttered by himselfe in words as plaine as they can devise. These words indeed were spoken by the mouth of man; yet as truly ma∣nifesting the desire and good will of God, for the saving of the people, as if they had beene immediately spoken by the voice of God.

But why should wee thinke they were conceived by Christ

as man, not rather by him as the Mediatour betweene God and Man; as the second person in the Trinity manifested in our flesh? He saith not, Behold my Father hath sent: but in his owne person; Behold I have sent unto you Prophets and Wise. Nor is it said, How often would my Father; but, How often would I have ga∣thered you? this gathering wee cannot referre only to the three yeares of his ministery; but to the whole time of Hierusalems running away from the Prophets call, from the first time that David first tooke possession of it, untill the last destruction of it: For all this while, HEE, that was now sent by his Father

in the similitude of Man, did send Prophets, Wisemen and A∣postles, to reclaime them, if they would have hearkened to his, or his messengers admonitions. Saint Luke puts this out of con∣troversie. For repe••ting part of this story, hee saith expresly, Therefore also said the Wisdome of God,* 1.13 I will send them Prophets &c. And Christ is said the Wise∣dome of God, not as Man, but as God: and consequently hee spake those words not as man only, but as God.

The same compassion and burning love, the same thirst and longing after Hierusalems safety, which wee see here ma∣nifested by a manner incom∣prehensible

to flesh and blood, in these words of our Saviour in my text, or the like uttered by him Luke 19. verse 41. & se∣quentibus, with teares and sobs, wee must beleeve to be as truly, as really and unfainedly in the divine nature, though by a manner incomprehensible to flesh and blood. How any such ••lagrant desire of their welfare, which finally perish, should be in God, wee cannot conceive, because our minds are more da∣zeled with the inaccessible light, than the eyes of Bats and Owles are by gazing on the Sunne. To qualifie the incomprehensible glory of the Deity, the Wisedome of God was made flesh, that wee

might safely behold the true module or proportion of divine goodnesse in our Nature: as the eye which cannot looke upon the Sunne in his strength, or as it shineth in the firmament, may without offence behold it in the water, being an Element homogeneall to its owne sub∣stance. Thus should all Christs prayers, desires or patheticall wishes of mans safety, be to us so many visible pledges or sen∣sible evidences of Gods invisi∣ble, incomprehensible love. And so hee concludes his last invitation of the Jewes;* 1.14 I have not spoken of my selfe, but my Fa∣ther which sent mee, hee gave mee a commandement, what I should

say, and what I should speake. And I know that his commandement•• is everlasting life. Whatsoever I speake therefore, even as the Fa∣ther said unto mee, so I speake.

And what saith our Saviour more in his owne, than the Pro∣phet had done in the name and person of his God? Sion com∣plained the Lord hath forsaken me,* 1.15 and my Lord hath forgotten mee: but hee answered, Can a woman forget her sucking childe, that shee should not have compassion on the sonne of her wombe? yea they may forget, yet will not I forget thee. Behold I have engraven thee up∣on the palmes of my hands, &c. These and the like places of the Prophet compared with our

Saviours speeches here in my text, give us plainly to under∣stand, That whatsoever love any mother can beare to the fruit of her wombe, unto whom her bowels of compassion are more tender than the Fathers can be; or whatsoever af∣fection any dumbe creature can af∣ford to their tender bro••d; the like, but greater doth God beare unto his children. Unto the Elect, most will grant. But is his love so tender towards such as pe∣rish? Yes, the Lord carried the whole host of Israel (even the stubborne and most disobedient) as an Eagle doth her young ones upon her wings, Exod. 19. 4. Earthly parents will not vouchsafe to wait perpetually

upon their children, the Hen continueth not her call from morning untill night, nor can shee endure to hold out her wings all day for a shelter to her young ones: as they grow great and refuse to come, shee gives over to invite them. But saith the Lord by his Prophet, I have spread out my hands all the day long unto a rebellious people,* 1.16 which walked in a way that was not good, after the•• owne thoughts: A people that provoketh mee to an∣ger continually to my face, that sa∣crificeth in Gardens, and burneth incense upon Altars of brick; which remaine among the graves, and lodge in the 〈◊〉〈◊〉, which eat swines flesh, and br••th of abomi∣nable

things is in their vessels: which say (adding Hypocrisie un∣to filthinesse and Idolatry) Stand by thy self, come not neere unto me; for I am holier than thou. Such they were, and so conceited of our Saviour, with whom hee had in his life time oft to deale, and for whose safety hee prayed with teares before his passion.

These and many like equiva∣lent passages of Scripture are pathetically set forth by the Spi∣rit, to assure us, that there is no desire like to the Almighties de∣sire of sinfull mans repentance, no longing to his longing after our salvation. If Gods love to Iudah comne to the height of re∣bellion, had beene lesse than

mans or other creatures love to what they affect most dearely: if the meanes he used to re∣claime her, had beene fewer or lesse probable than any others had attempted for obtaining their most wished end: his de∣mand (to which the Prophet thought no possible answer could be given) might easily be put off by these incredulous Iewes, unto whom he had not referred the judgement in their owne cause, if they could have instanced in man or other crea∣ture more willingnesse to doe what possibly they could doe, either for themselves or others, than hee was to doe whatsoever was possible to be done for

them. And now, Oh inhabitants of Ierusalem, and men of Iudah, judge, I pray you, betweene mee and my vineyard, what could more be done to my vineyard, that I have not done to it? Wherefore, when I looked it should bring forth grapes, brought it forth wilde grapes? Esay 5. 3, 4.

But the greater wee make the truth and extent of Gods love,* 1.17 the more wee increase the diffi∣culty of the second point pro∣posed. For amongst women many there be that would, a∣mongst dumbe creatures s••arce any that would not redeeme their sucklings from death by dying themselves: Yet what is it they can doe, which they

would not doe to save their owne lives? And did not God so love the World that hee gave his onely begotten Sonne for it? Yes, for the World of the Elect. If there be Worlds of the Elect, I see not why any should be exclu∣ded from the number. But to let that passe: Gods desire of their repentance which perish, is undoubtedly such as hath beene said. Yet should wee say that he hath done all that could be done for them; how chan∣ceth all are not saved? and was the vineyard more barren than Sarah, the fruit of whose wombe he made like the starres of the skie, or like as the sands by the Sea shore, innumerable?

was it a matter more hard to make an impenitent Iew bring forth fruits worthy of repen∣tance, than to make a virgin conceive and beare a Sonne? If it were not; how chanceth it, the word of the Lord (and that but a short one) should bring the one to joyfull issue; whiles the other (the repentance of these Jewes and other ungodly men) after so many exhortati∣ons and threatnings, after so many promises of comfort, and denuntiations of woes (which the Prophets, the Apostles, and their Successors have used) is not to this day, nor ever shall be accomplished? If repentance of men borne and brought up

in sinne be a worke altogether impossible: all of us should ut∣terly perish; none repent. If possible to any; shall it not be possible to the Almighty, who alone can doe all things? If possible in him: why is not re∣pentance wrought in all, whose salvation he more earnestly de∣sires, than the most tender hear∣ted mother doth the life and welfare of her darling infant?

Hence in probability, some may conclude, either Gods love unto such as perish is not so great as some mothers beare unto their children: or else his power in respect of them is not infinite. And against our do∣ctrine perhaps, it will be ob∣jected,

that by thus magnifying Gods love towards all, we mi∣nish his power towards some. From which to derogate ough••, is in some mens judgements the wo••st kind of blasphemie: a point as dangerous in divinity to speake but doubtfully or suspiciously of it, as in mat∣ter of State to determine or limit the Prerogative Royall. How∣beit, if no other choice were left, but a necessity were laid up∣on us of leaving either the infi∣nite power, or infinite good∣nesse of our God questionable or unexpressed; the offence were lesse, not to speake of his power so much (as most doe,) than to speake ought prejudici∣all

to that conceit, which even the Heathens by the light of nature had of his goodnesse. This attribute is the chiefe ob∣ject of our love, and for which hee himselfe desires to be loved most. And in this respect to de∣rogate ought from it, it must needs be most offensive. But his curse be upon him that will not unfainedly acknowledge the absolute infinitenesse as well of his power as of his goodnesse. Whoso••ver hee be that loves his goodnesse, will unfainedly ac∣knowledge hee is to be feared and reverenced, as the Almigh∣ty Creator and Judge of men. Unlesse he were in power infi∣nite, hee could not be infinitely

good. Howbeit hee that re∣straines his love and tender mercy only to such as are saved, doth make his goodnesse lesse (at least extensively) than his power. For there is no creature unto which his power reacheth not. But so doth not his loving kindnesse extend to all; unlesse hee desire the good and safety of those that perish.

For winding our selves out of the former snare; wee are to consider a maine difference be∣tweene the love of man or other creatures, and the love of God to mankind. Dumbe creatures alwayes effect what they most desire, if it be in the precincts of their power, because they

have neither reason, nor other internall law of right or wrong to controll or countersway their brutish appetites. Man, although indued with reason and naturall notions of right and wrong, is notwithstanding oftentimes drawne by the strength or inordination of his tender affection, to use such meanes as are contrary to the rules of reason, equitie and reli∣gion, for procuring their safety or impunity, on whom hee dotes. Howbeit among men, wee may finde some, which cannot be wrought by any pro∣mise or perswasion to use those unlawfull courses for the impu∣nity of their children or dearest

friends, which the world com∣monly most approveth. Not that their love towards their children, friends or acquain∣tance is lesse; but because their love to publike justice, to truth and equity, and respect to their owne integritie, is greater than other mens are. A fit instance wee have in Zaleucus King of Louis, who having made a se∣vere law, that whosoever com∣mitted such an offence (suppose adulterie) should lose his eyes: It shortly after came to passe that the Prince, his sonne and heire apparent to the crowne, trespassed against this sanction. Could not the good King have granted pardon to his sonne?

Hee had power, no doubt, in his hands, to have dispensed with this particular, without any danger to his person. And most Princes would have done as much as they could for the safety of their successour. Nor could privileges or indulgences upon such speciall circumstan∣ces be held as breaches or vio∣lations of publike lawes; be∣cause the prerogative of the person offending cannot be drawne into example. But Za∣leucus could not be brought to dispense with his law, because he loved justice no lesse dearly than his Sonne, whom he loved as dearly as himselfe. And to manifest the equality of his love

to all three, hee caused one of his owne eyes, and another of his sonnes to be put out: that so the law might have her due, though not wholly from his Sonne that had offended; but in part from himselfe, as it were by way of punishment for this partiality towards his Sonne.

It were possible no doubt for a King to reclaime many inferiours from theft, from rob∣bery, or other ungracious cour∣ses; so hee would vouchsafe to abate his owne expences to maintaine theirs, or afford them the solaces of his Court, make them his Peeres, or otherwise allow them meanes to com∣passe their wonted pleasures.

But thus farre to descend to un∣thrifty subjects humors, were ill beseeming that Majestie and gravity which should bee in Princes. If one should give no∣tice to a Prince how easie and possible it were to him by these meanes, to save a number from the gallowes: his replie would be, Princeps id potest quod salva Majestate potest: That onely is possible to a Prince, which can stand with the safety of his Ma∣jestie: but thus to feed the un∣satiable appetites of greedy un∣thrifts (though otherwise such as hee loves most dearly, and whose welfare he wishes as heartily as they doe that speake for them) is neither Princely

majesticall. For a King in this case to doe as much as by his authority or other meanes hee is able to doe, were an act of weaknesse and impotencie, not an act of Soveraigne power; a great blot to his wisdome, ho∣nour and dignity; no true ar∣gument of royall love or Princely Clemencie.

In like manner we are to con∣sider that God, albeit in power infinite, yet his infinite power is matched with goodnesse as truly infinite; his infinite love, as it were, counterpoised with infinite Majestie. And though his infinite mercy be as Sove∣raigne to his or her Attributes: yet is it in a sort restrained by

the tribunitiall power of his justice. This equality of infi∣nitenesse betwixt his attributes being considered, the former difficulty is easily resolved. If it be demanded whether God could not make a thousand worlds, as good or better than this: it were infidelity to deny it, why? Because this is an ef∣fect of meere power; and might be done without any contradiction to his goodnesse, to his Majestie to his mercy or justice: all which it might serve to set forth. And this is a Rule of faith, that all effects of meere power, though greater than wee can conceive as possible, may be done of him with greater ease, than we can

breath. His onely Word would suffice to make ten thousand worlds. But if it be questioned, whether God could not have don more than he hath done for his Vineyard, whether he can∣not save such as dayly perish: the case is altered, and breeds a fallacy Ad plures interrogationes. For mans salvation is no worke of meere power: it necessarily requires a harmony of good∣nesse, of majesty, of mercy and justice, whereunto the infinite power is in a manner subservi∣ent. Nor are we to consider his infinite power alone, but as matched with infinite majesty; nor his infinite mercy and good∣nesse alone, but as matched with

infinite justice. And in this case it is as true of God as man; De∣us id potest, quod salva Majestate potest; quod salva bonitate & ju∣stitia potest: God can doe that which is not prejudiciall to his Majestie, to his goodnesse and ju∣stice. And hee had done (if wee may beleeve his oath) as much for his vineyard, as the concur∣rence of his infinite power and wisdome could effect without disparagement to the infinitie of his Majestie, or that internall law or rule of infinite good∣nesse, whereby hee created man after his owne image and simi∣litude.

God as he hath his being, so hath he his goodnesse of him∣selfe,

and his goodnesse is his being: as impossible therefore, that he should not be good, as not be. Man, as he had his life and being, so had he his good∣nesse wholly from his Crea∣tour. And as actuall existence is no part nor necessary conse∣quence of his essence: so nei∣ther is his goodnesse necessarie or essentiall to his existence. As his existence, so his good∣nesse is mutable: the one neces∣sarily including a possibilitie of declination or decay; the other an inclination of relapse, or falling into evill. As he was made after the similitude of God, he was actually and inhe∣rently good. Yet was not his

goodnesse essentiall, necessarie or immutable. Nor did hee re∣semble his Creator in these es∣sentiall attributes: but rather in the exercise of them ad extra. Now the exercise of them was not necessarie, but free in the Creator. For God might have continued for ever Most holy, righteous and good in him∣selfe, albeit hee had never crea∣ted man, nor other creature. Wherefore hee made them good, as hee was freely good. And such is the goodnesse communicated to them in their creation, not necessarie, but free: And if free, as well including a possibilitie of falling into evill, as an actuall state in goodnesse.

If then you aske, Could not God by his almightie power have prevented Adams eating the forbidden fruit? None, I thinke, will bee so incredulous to doubt, whether he that com∣manded the Sunne to stand still in his sphere, and did dead le∣roboams arme, when he stretched it out against the Prophet, could not as easily have stayed Adams hand from taking, tur∣ned his eye from looking up∣on, or his heart from lusting after the forbidden fruit. All these were acts of meere power. But had he by his omnipotent power laid this necessity upon Adams will or understanding, or had he kept him from trans∣gression

by restraint: hee had made him uncapable of that happinesse, whereto by his in∣finite goodnesse hee had ordai∣ned him; for by this supposi∣tion hee had not beene good in himselfe, nor could he be capa∣ble of true felicitie, but he must bee capable likewise of punish∣ment and miserie. The ground of his interest in the one, was his actuall and inherent good∣nesse communicated in his creation: nor was hee liable to the other, but by the mutability of his goodnesse, or possibilitie of falling into evill. In like manner, hee that gave that knowne power and vertue to the load-stone, could as easily

draw the most stony hearted son of Adam unto Christ, as it doth steele and iron. But if hee should draw them by such a necessarie and naturall motion, hee should defeat them of all that hope or interest in that ex∣cessive glorie, which hee hath prepared for those that love him. If againe it bee demanded, why God doth not save the im∣penitent and stubborne sinner; it is all one, as if wee should aske, why hee doth not crowne bruit beasts with honour and immortality. That this he could doe by his infinite power, I will not deny. And if this he would doe, no creature justly might controll him, none possibly

could resist or hinder him: yet I may without presumption af∣firme, that thus to doe, cannot stand with the internall rule of his justice, goodnesse and ma∣jestie. Nor can it stand better with the same rule to save all men, if wee take them as they are, not as they might bee; al∣beit hee hath indued all with reason to distinguish betweene good and evill.* 1.18 For many of them speake evill of those things which they know not: but what they know naturally, as bruit beasts, in those things they corrupt themselves. It stands lesse with Gods infinite goodnesse or power, if we con∣sider them as linckt with infi∣nite justice or majestie, to bring

such into true happinesse, than to advance bruit beasts unto immortality.* 1.19 It is a people (saith the Prophet) of no understanding, therefore hee that made them, will not have mercie on them; and hee that formed them, will shew them no favour. God out of the abun∣dance of his goodnesse, mercie, and long-suffering, tolerates such as the Prophet and Apo∣stle speakes of; and out of his infinite love seekes by the prea∣ching of the Word and other meanes, not prejudiciall to his justice and majestie, to gather them as hee would have done Jerusalem here in my text. But finally there is a certaine mea∣sure of iniquity, which where it

is full, an height of stubborn∣nesse and prophannesse, where∣unto if once they come, the stroake of his infinite justice fals heavie upon them, for wil∣full contempt of his infinite mercie; that as hee himselfe somewhere saith, Hee cannot any longer endure them.

The suspitions to which these resolutions seeme liable, are specially three:

First,* 1.20 that they derogate from Gods extraordinary favour to∣wards his elect.

Our answer* 1.21 is briefe; the of∣fence (if any there be) is taken, not given: seeing wee onely af∣firme, that none so perish, but that they had a possibility to

be saved: we deny not that ma∣ny are so saved, as it were not possible for them finally to pe∣rish; yet so saved they are, not by Gods infinite power, laying a necessity upon their wils; but by his infinite wisdome prepa∣ring their hearts to bee fit ob∣jects of his infinite mercy, and fore-casting their finall salva∣tion, as necessary by assenting not altogether necessarily to the particular meanes whereby it is wrought. That is, in fewer termes, unto their salvation, an infinite power or infinite mer∣cy matched with justice infi∣nite, without an infinite wis∣dome would not suffice. To call some (how many none

may determine) extraordinari∣ly, as hee did Saint Paul, may well stand with the eternall rule of his goodnesse; because hee used their miraculous and un∣usuall conversion as a meanes to win others by his usuall and ordinary calling. Speciall pri∣vileges upon peculiar and ex∣traordinary occasions doe not prejudice ordinary lawes. Al∣beit to draw such privileges in∣to common practice, would overthrow the course of justice. It is not contrary then to the rule of Gods justice, to make some feele his mercy and kind∣nesse before they seeke, that o∣thers may not despaire of fin∣ding it: having assured all by

an eternall promise, that see∣king they shall finde, and that they which hunger and thirst after righteousnesse shall be sa∣tisfied.

The second suspition and imputation is,* 1.22 that this doctrine may too much favour free will.

In briefe wee answer;* 1.23 there have beene two extremities in o∣pinions continually followed by the two maine factions of the Christian world. The one, That God hath so decreed all things, that it is impossible ought should have beene, that hath not beene: or not to have beene, which hath beene. This is the opinion of the ancient Stoicks, which attribute all events to fate; and

is no way mitigated, but rather improved, by referring this ab∣solute necessity not to second causes or nature, but to the om∣nipotent power of the God of nature. This was refuted in our last meditations; because it makes God the sole author of every sinne.

The second extremity is, That in man before his conversion by grace, there is a freedome or a∣biliment to doe that which is plea∣sing and acceptable to God, or an activity to worke his owne conver∣sion. This was the errour of the Pelagians, and communicated to the moderne Papists; who hold a meane indeed, but a false one, betweene the Pelagians

and the Stoicks. The true meane from which all these ex∣tremities swerve may bee com∣prised in th••se two propositi∣ons: the one negative; In man after Adams fall there is no free∣dome of will, or ability to due any thing not deserving God•• wrath or just indignation: the other affir∣mative; There is in man after his fall, a possibility left of doing or not doing of some things, which be∣ing done or not done, he becomes pas∣sively capable of Gods mercies; doing or not doing the contrary, he is excluded from mercy, and re∣maines a vessell of wrath for his ju∣stice to worke upon. For whether a man will call this contingence in humane actions, not a possibi∣litie

of doing or not doing, but ra∣ther a possibilitie of acknowledging ou•• infirmities or absolute impoten∣cie of doing any thing belonging or tending to our salvation; I will not contend with him: Onely of this I rest perswaded, that all the exhortations of the Prophets and Apostles, to worke humili∣ty and true repentance in their Auditors, suppose a possibili∣tie of humiliation and repen∣tance; a possibility likewise of acknowledging and conside∣ring our owne impotency and misery; a possibility likewise of conceiving some desire, not meerely bruitish, of our re∣demption or deliverance.

Our Saviour (yee know) re∣quired

not onely a desire of health, of sight, of speech, in all those whom he healed, resto∣red to sight, or made to speake: but withall a kind of naturall beleefe, or conceit, that he was able to effect what they desired. Hence saith the Euangelist, Marke 6, 5. Mat. 13. verse last; Hee could not doe many miracles among them, because of their un∣beleefe. Yet CHRIST alone wrought the miracles, the par∣ties cured were meere patients, no way agents. And such as sollicited their cause in case of absence, at the best, were but by∣standers. Now no man (I thinke) will deny, that Christ by the power of his Godhead

could have given sight, speech, and health to the most obsti∣nate and perverse: yet by the rule of his divine goodnesse, he could not cast his pearles before swine. Most true it is, that wee are altogether dead to life spiri∣tuall, unable to speake or think, much lesse to desire it, as wee should. Yet beleefe and reason morall and naturall survive, and may with Martha and Marie beseech Christ to raise up their dead brother, who cannot speake for himselfe.

The third Objection will ra∣ther be preferred in Table-talke discourse,* 1.24 than seriously urged in solemne dispute. If God so dearly desire and will the life and

safety of such as perish; his will should not alwaies be done.

Why?* 1.25 Dare any man living say or thinke that hee alwaies doth whatsoever God would have him doe? So, doubtlesse, he should never sin or offend his God. For never was there wo∣man so wilfull, or man so mad as to bee offended with ought, that went not against their pre∣sent will. Nor was there ever or possibly can be any breach, un∣lesse the will of the Law-giver be broken, thwarted or contra∣dicted. For he that leaves the letter and followes the true meaning of the Lawgivers will, doth not transgresse his law, but observe it. And unlesse

Gods will had beene set upon the salvation of such as perish, they had not offended, but ra∣ther pleased him in running headlong the wayes of death. Yet in a good sense, it is alwayes most true, that Gods will is al∣wayes fulfilled.

We are therefore to consider, that God may will some things absolutely, others disjunctive∣ly: or that some things should fall out necessarily, others not at all, or contingently. The par∣ticulars which God absolutely wils should fall out necessarily, must of necessity come to passe; otherwise, his will could in no case be truly said to be fulfilled. As, unlesse the Leper, to whom

it was said by our Saviour, I will, be thou cleane, had beene cleansed, Gods will manifested in these words, had beene ut∣terly broken. But if every par∣ticular which hee wils disjun∣ctively, or which he wils should be contingent, did of necessity come to passe; his whole will should utterly be defeated. For his will (as wee suppose in this case) is that neither this nor that particular should be necessarily: but that either they should not be, or be contingently. And if any particular comprised within the latitude of this con∣tingency with its consequent, come to passe; his will is truly and perfectly fulfilled. As for

example, God tels the Israelites, that by observing his Comman∣dements they should live; and dye by transgressing them. Whether therefore they live by the one meanes, or dye by the other; his will is necessarily fulfilled: Because it was not that they should necessarily ob∣serve his Commandements or transgresse them: but to their transgression, though contin∣gent, death was the necessary doome; so was life the neces∣sary reward of their contingent observing them.

But the Lord hath sworne that he delighteth not in the death of him that dieth;* 1.26 but in his repentance: if then hee ne∣ver

repent, Gods delight or good pleasure is not alwayes fulfilled; because hee delights in the one of th••se; not in the other. How then shall it be true which is written, God doth whatsoever pleaseth him in the Heaven and in the Earth, if hee make not sinners repent, in whose repentance hee is better pleased, than in their death?

But unto this difficultie, the former answer* 1.27 may bee ••ightly fitted. Gods delight or good pleasure may bee done two wayes, either in us, or upon us. In the former place, it is set upon our repentance or obsequious∣nesse to his will. For this is that service, whereto by his good∣nesse,

he ordained us•• but if we crosse his good will and plea∣sure, as it respects this point; that is, if wee will not suffer our selves to be saved; the same de∣light or pleasure is set upon our punishment and fulfilled upon us. And if wee would en∣ter into our owne hearts, wee might see the Image of Gods will hitherto manifested by his word, distinctly written in them: and that the Rule which his justice observes in puni∣shing the wicked and reprobate, is to measure out their plagues and punishments according to the measure of their neglecting his will or contradicting his delight in their subjection.

That as the riches of his good∣nesse leading them to repen∣tance hath beene more plenti∣full: so they, by their impeni∣tencie still treasure up greater store of wrath against the day of wrath. To this purpose doth the Lord threaten the obstinate people before mentioned in Esay;* 1.28 These are as a smoake in my nose, and a fire that burneth all the day; as hee hath spread out his hands to them all the day. Behold it is written before mee, I will not keepe silence, but will re∣compence into their bosomes, your iniquities, and the iniquities of your Fathers together, saith the Lord: which have burnt incense upon the mountaines, and blasphe∣med

mee upon the Hils: therefore will I reward their former workes into their bosome.

Both these parts of Gods de∣light are fully expressed by Sa∣lomon: Wisdome cryeth without,* 1.29 shee hath uttered her will in the streets, shee cryeth in the chiefe places of the concourse, in the ope∣ning of the Gates, in the Citie, shee uttereth her words, saying; How long yee simple ones will yee love simplicitie, and the scorners de∣light in their scorning, and fooles ••ate knowledge? Turne you at my reproofe; behold, I will powre out my spirit upon you, I will make knowne my words unto you. These passages infallibly argue an un∣fained delight in their repen∣tance,

and such a desire of their salvation as the wisdome of God hath expressed in my text. But what followes? Because I have called and yee refused, I have stretched out my hand, and no man regarded: but yee have set at nought all my counsell, and would none of my reproofe; I also will laugh at your calamitie, I will mock when your feare commeth. This his delight remaines the same, but is set upon another object: To the same purpose, Esay 65. 12. Therefore I will number you to the sword, and you shall all bow downe to the slaugh∣ter: because when I called, yee did not answer; when I spake, yee did not heare: but did evill before

mine eyes, and did chuse that wherein I delighted not. So then, whether by the destruction of the wicked, or salvation of the chosen; Gods name is still glo∣rified. His justice expects what should have beene done, but was not paid unto mercy. Hee can be no loser by mans un∣thankfulnesse or ungrateful∣nesse. The case is all one, as if one should take that from a theefe with the left hand, which hee hath picked out of our right hand. Thus much of the two points proposed.

I doe desire no more than that the tree may be judged by the fruit: and questionlesse the use of these resolutions, for

convincing our selves of sinne, or quelling despaire, or for en∣couraging the carelesse and im∣penitent unto repentance, by giving them the right hold of the meanes of life, is much greater than can bee conceived without the admittance of their truth.

First, seeing the end of our preaching is not so much to in∣struct the elect, as to call sinners to repentance; not so much to con∣firme their faith that are already certaine of salvation, as to give hope to the unregenerate, that they may bee saved: how shall wee accomplish either intend∣ment by magnifying Gods love towards the elect? who

these are, God and themselves know. How shall he that lives yet in sinne p••rswade himselfe, there is probability that he may bee saved, because God hath in∣fallibly decreed to save some few? Rather seeing by the con∣trary doctrine, the most part of mankinde must necessarily pe∣rish, hee hath more reason to feare, lest he be one of those ma∣ny, than one of the few. The bare possibility of his salvation cannot be inferred, but from in∣definite premisses, from which no certaine conclusion can pos∣sibly follow: and without cer∣taine apprehension or conceit of possibility, there can bee no certaine ground of hope. But if

wee admit the former extent of Gods unspeakable love to all, and his desire of their eternall safety, which desperately pe∣rish; every man may, nay, must undoubtedly thus conclude; Therefore, Gods love extends to mee: It is his good will and plea∣sure, to have mee saved amongst the rest, as well as any other: and whatsoever he unfainedly wils, his power is able effectually to bring to passe.

The danger of sinne, and ter∣rour of that dreadfull day, be∣ing first made knowne to our Auditory; the pressing of these points, as effectually as they might bee, (were this doctrine held for current) would kindle

the love of God in our hearts, and inflame them with desires answerable to Gods ardent will of our salvation: and these once kindled, would breed sure hope, and in a manner inforce us to embrace the infallible meanes thereunto ordained.

Without admission of the former doctrine, it is impossible for any man rightly to measure the hainousnesse of his owne or others sinnes. Such as gather the infinity of sinnes demerit, from the infinite Majestie a∣gainst which it is committed, give us the surface of sinne, in∣finite in length and breadth; but not in solidity. The will or pleasure of a Prince in matters

meanly affected by him, or in respect of which h••e is little more than indifferent, may bee neglected without greater of∣fence than meaner persons may justly take for foule indignities or grievous wrongs. But if a Princes soveraigne command in a matter which he desired so much as his owne life, should be contemned; a loyall subject conscious of such contempt, though hapning through riot, or perswasions of ill company, would in his sober fits be ready to take revenge of himselfe; specially if hee knew his Sove∣raignes love or liking of him to be more than ordinary. Consi∣der then, that as the Majesty

and goodnesse of our God, so his love and mercy towards us is truly infinite: that he desires our repentance as earnestly, as wee can desire meat and drinke in the extremity of thirst or hunger; as wee can doe life it selfe, whiles wee are beset with death: This our God manifested in our flesh, did not desire his owne life so much as our re∣demption. We must therefore measure the hainousnesse of our sinne, by the abundance of Gods love, by the height and depth of our Saviours humilia∣tion.

Thus they will appeare infi∣nite, not only because commit∣ted against an infinite Majesty,

but because with this dimen∣sion, they further include a wil∣full neglect of infinite mercies, and incomprehensible desires of our salvation. Wee are by na∣ture the seed of rebels, which had l••ft up their hands against the infinite goodnesse of their Creator, in taking of the forbid∣den fruit; whereby they sought to be like him in Majesty. Con∣scious of the transgression, the first actors immediately hid themselves from his presence: and, as if this their terrour had imprinted a perpetuall antipa∣thy in their posteritie, the least glimpse of his glory for many generations after, made them crie out, Alas wee shall die, be∣cause

we have seene the Lord. We still continue like the off∣spring of tame creatures grown wilde, alwayes eschewing his presence, that seekes to recover us; as the bird doth the fow∣lers, or the beasts of the forest the sight of fire. And yet, unlesse hee shelter us under the shadow of his wings, wee are as a prey exposed to the destroyer, alrea∣dy condemned for fuell to the flames of hell, or nutriment to the breed of serpents. To re∣deeme us from this everlasting thraldome, our God came downe into the world in the similitude of our flesh, made as a stale to allure us with wiles into his net, that hee might

draw us with the cords of love. The depth of Christs humilia∣tion was as great as the diffe∣rence betweene God and the meanest man; therefore truly infinite. Hee, that was equall with God, was conversant here on earth with us in the forme and condition of a servant. But of servants by birth or civill constitution, many live in health and case, with sufficient supplies of all things necessary for this life. So did not the Son of God: His humanity was charged with all the miseries whereof mortality is capable; subject to hunger, thirst, temp∣tations, revilings and scornings even of his servants; an indig∣nitie

which cannot befall slaves or vassals, either borne or made such by men: or, to use the Prophets words, Hee bare mans infirmities, not spiritually one∣ly, but bodily. For who was weake and hee not weake? who was sick and hee whole? No malady of any disease cured by him, but was made his, by his exact and perfect sympathie: Lastly, Hee bare our sinnes upon the crosse, and submitted him∣selfe to greater torments than any man in this life can suffer. And though these were as dis∣pleasant to his humane nature, as to ours: yet were our sinnes to him more displeasant. As he was loving to us in his death:

so was hee wise towards him∣selfe, and in submitting him∣selfe unto his cruell and igno∣minious death did of two evils chuse the lesse; rather to suf∣fer the punishment due to our sinnes, than to suf••er sinne still to raigne in us, whom he loved more dearely than his owne life. If then, we shall continue in sinne after the manifestation of his love: the hainousnesse of our offence is truly infinite: in so much as wee doe that con∣tinually, which is more distast∣full to our gracious God, than any torments can be to us. So doing we build up the workes of Satan which hee came purposely to destroy. For of this I would not

have you ignorant; that albeit the end of his death was to re∣deeme sinners: yet the onely meanes predestinated by him for our redemption, is destructi∣on of the workes of Satan, and re∣novation of his Fathers Image in our Soules. For us then to ree∣difie the workes of Satan, or abett his faction, is still more offensive to this our God, then was his Agonie or bloudy sweat.

For taking a fuller measure of our sinnes: let us hereunto adde his patient expectation of his enemies conversion after the resurrection. If the sonne of Za∣leucus before mentioned should have pardoned any as deeply

guilty as himselfe had beene of that offence for which hee lost one of his eyes, and his father another; the world would have taxed him, either of unjust fol∣lie, or too much facilitie, rather than commended him for true justice or clemencie. But that we may know how farre Gods mercy doth over-beare his Ma∣jestie, he proceeds not straight∣way to execute vengeance upon those Jewes which wrecked their malice upon his deare and onely Sonne, which had com∣mitted nothing worthy of blame, much lesse of death. Here was matter of wrath and indignation so just as would have moved the most mercifull

man on Earth to have taken speedy revenge upon these spil∣lers of innocent blood; especi∣ally the law of God permitting thus much. But Gods mercy is above his law, above his ju∣stice. These did exact the very abolition of these sinners in the very first act of sinne commit∣ted against God made man for their redemption: yet hee pa∣tiently expects their repentance which with unrelenting fury had plotted his destruction. Forty yeares long had hee beene grieved with this generation after the first Passeover celebrated in signe of their deliverance from AEgyptian bondage, and for their stubbornnesse Hee swore

they should not enter into his rest. And now their posterity, after a more glorious deliverance from the powers of darknesse, have forty yeares allotted them for repentance, before they bee rooted out of the land of Rest or Promise. Yet hath not the Lord given them hearts to perceive, eyes to see, or eares to heare unto this day: because seeing they would not see, nor hearing would not heare; but hardened their hearts a∣gainst the Spirit of grace. Lord give us what thou didst not give them; hearts of flesh that may melt at thy threats; eares to heare the admonirions of our peace; and eyes to foresee the day of our visitation: that so

when thy wrath shall be revea∣led against sinne and sinners; wee may bee sheltered from flames of fire and brimstone, under the shadow of thy wings so long stretched out in mercie for us. Often, Oh Lord, wouldst thou have gathered us, and wee would not: but let there be, we beseech thee, an end of our stub∣bornnesse and ingratitude to∣wards thee; no end of thy mer∣cies and loving kindnesses towards us.

Amen.

Notes

• * 1.1

  Deut. 5. 29
• * 1.2

  Two points.
• * 1.3

  1 Point. That God earnestly desires the con∣version of such as pe∣rish.
• * 1.4

  1 Tim. 2. 1. ••.
• * 1.5

  1 Tim. 1. 1, 2.
• * 1.6

  J••••. 2. 6.
• * 1.7

  Vers. 7.
• * 1.8

  1 Tim. 2. 3.
• * 1.9

  Vers. 4.
• * 1.10

  Vers. 5.
• * 1.11

  Vers. 5.
• * 1.12

  Esay. 56. 4. 5.
• * 1.13

  Luk. 11. 49.
• * 1.14

  Iohn 1••. 49. 50.
• * 1.15

  Esay 49. 14, 15. &c.
• * 1.16

  Esay 65. 2, 3, 4, 5.
• * 1.17

  1. Point. How it is possible then that all men are not saved.
• * 1.18

  Jude 10.
• * 1.19

  Isa. 27. 11.
• * 1.20

  1. Object.
• * 1.21

  Answer.
• * 1.22

  •• Objecti∣on.
• * 1.23

  Answer.
• * 1.24

  Object. 3••
• * 1.25

  Answer.
• * 1.26

  Object.
• * 1.27

  Answer.
• * 1.28

  Esa. 65. 5.
• * 1.29

  Prov. 1. 20, 21, &c.