Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he 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. — Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes

Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he 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. — Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes

Table of contents

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Title page

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

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Gods just hardning of Pharaoh, when he had filled up the measure of his iniquitie: Or An Exposition of

The first generall part, how God doth harden.

The second generall point, concerning the pertinencie of the objection.

The third generall point proposed, concerning the Logicall determination of this proposition [whom hee will, hee hardneth]: or concerning the immediate or proper object of the induration here spoken of.

The fourth generall point concerning the extent or nature of this division, He will have mercie on whom he will have mercie; and whom hee will hee hardneth.

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Title page

MANS TIMELY Remembring of his CREATOR; OR An Exposition delivered in a Sermon upon

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VVISDOME 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 Jerusalem.

II. Of GODS just hardening of Pharaoh, when he 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.

EZEK. 33. 11. Say unto them, 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 ye, turne ye from your evill wayes; for why will ye dye, Oh house of Israel?

LONDON, Printed by M. P. for Iohn Stafford, dwelling in Black-horse-Alley neere Fleetstreet. 1640.

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CHRISTS FERVENT LOVE TO BLOVDIE HIERVSALEM; OR An Exposition, delivered 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 children together, even as an ben gathereth her chickens under her wings, and yee would not?’

THe summe of my last meditations upon the former verses was, That notwithstanding our Saviours [Page] predictions or threatnings of all those plagues shortly to befall Hierusalem, there was even at this time a possibilitie left for this people to have continued a flourishing nation, a possibilitie left for their repentance: that their repentance 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 Salomon, and ratified by Jeremie and [Page] 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 intended by God, was proved from that declaration of his desire of their everlasting prosperity;Deut. 5. 29 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 [Page] places manifest Gods love, and desire of this peoples safety. But the abundance, the strength, with the unrelenting constancie and tendernesse of his love, is in no place more fully manifested than in these words of my text. The abundant fervencie wee may note in the very first words, in that his mouth which never spake idle or superfluous words, doth here ingeminate the appellation, Oh Hierusalem, Hierusalem. This hee spake out of the abundance of his love: But love is oft times fervent or abundant for the present, or whiles the object of our love remaines amiable, yet not so constant or perpetuall, if the [Page] quality of what wee love bee changed. But herein appeares the constancie and strength of Gods love, that it was thus fervently set upon Hierusalem, not onely in her pure and virgin dayes, or whiles shee continued as chaste and loyall, as when shee was affianced unto the Lord by David, a man after his owne heart: but upon Hierusalem, 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 returned unto their vomit, or with the sow unto their wallowing in the mire, or puddle of their Mothers dust, whose sacrifices were [Page] mingled with righteous bloud; upon Hierusalem and her Children, after he had cleansed her infected 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 after their returne thence, and replanatation in their owne land, God would have gathered them even 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 [Page] 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 [Page] 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 mellifluous 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 suffice mee at this time,Two points. 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 protestation: [Page] Secondly, to unfold (as far as is fitting for us to enquire) how it is possible they should not be gathered unto God, nor saved by Christ, whose gathering and whose safety, Hee to whom nothing can be impossible, had so earnestly, so tenderly, 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) dispence with mee for want of artificiall exornations or words more choice, than such as naturally spring out of the matters handled; as willingly as [Page] the poore amongst you pardon good house-keepers for wearing nothing but home-spunne cloth. For as it is hard for a man of ordinary meanes to bestow much on his owne back, and feed many bellies: so neither 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 flourishing phrases. And I am perswaded many Preachers might, in this argument, often prove more Theologicall, so they could be content to be lesse Rhetoricall. Yet let not these premises prejudice the truth of the conclusion. My purpose is not to [Page] dissent from any of the Reformed Churches, but only in those particulars, wherein they evidently dissent from themselves,1 Point. That God earnestly desires the conversion of such as perish. and from generall principles of truth acknowledged by all that beleeve God or his word.

Were I to speake in some Audience of this point,1 Tim. 2. 1. 2. it would be needfull to dip my pen in Nectar, 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. Howbeit, the surest ground of that charitie which God requires should be in every one of us towards all (our greatest enemies not excepted) is firme beleefe of [Page] this his unspeakable love towards all, even towards such as kill his Prophets, and stone the Messengers of his Peace. 1 Tim. 2. 1, 2. I exhort (saith the Apostle) that first of all, Supplications, prayers, intercessions and giving of thankes be made for all men: For Kings and all that are in Authority. Jam. 2. 6. Yet did such in those dayes most oppresse all Christians, & draw them before the Judgement Seats, even because they did pray to the true God for them. For they did blaspheme that worthy name, Vers. 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 Tim. 2. 3. Saint Paul [Page] tels us was good and acceptable in the sight of God our Saviour: Vers. 4. why acceptable in his sight? Because he would have all men (and therefore 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 Apostle 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 corruptions onely, but the very Essence of Nature and Grace at ods and faction.Vers. 5. For there is one God: Had there beene moe, every one might have been conceived as partiall for his owne [Page] 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 foreseeth) 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 Mediatour might be more partiall, and commend some to Gods love, neglecting others. To prevent this scruple, the Apostle ads; As there is but one God, Vers. 5. so there is but one Mediatour betweene God and Man; and Hee of the same [Page] Nature with us, A man: but Men are partiall; yet so is not the Man Christ Jesus, 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 faithfull and affectionate High Priest; so that wee might conceive of him, as of an unpartiall Sollicitour or Mediatour betwixt God and us, hee tooke not our Nature instampt with any individuall 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 [Page] 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 father, without brother, without sister on earth, might be unpartiall towards all, and account every one that doth the will of his father which is in Heaven, as Sister, Esay. 564. 5. 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 name that shall not [Page]be cut off. Briefly, Hee is a Brother to all mankinde, more loving and more affectionate, than Brothers of entire bloud are one towards another.

The very ground of the Apostles reason thus bared will of it owne accord reverberate that Distinction which hath beene laid against his meaning, by some, otherwise most worthie 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 every sort: some rich, some poor, some learned, some unlearned, some Iewes, some Gentiles, some [Page] 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 impertinencie of the application, supposing 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 fortification of it. What can it helpe them to turne these words, because they make towards us, [Page] from their ordinary or usuall meaning; or to restraine Gods love only unto such as are saved; when as the current of it in other passages of Scripture is evidently extended unto such as perish? In stead of many words uttered by him that cannot lie, unto this purpose, those few, Ezek. 33. 11. shall content 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 or most desperate and stubborne sinners: no question but he [Page] 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 Schoolmen, and other most religious Writers of later times, have sought out another for intercepting all succour this or the like places might afford 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 beneplaciti, they take as granted. That is in other termes: God doth not will the death of him that dies, by his revealed will; [Page] but by his secret will. Not to urge them to a better declaration 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 purposes, wee grant and beleeve as most true indefinitely taken. But because these Wils or Purposes are secret; man may not without presumption determine the particular matters which hee so wils or purposes. Otherwise they should not bee secret but revealed to us: whereas things secret as secret, belong only to God.

In that they oppose this Secret[Page]will to Gods revealed will; they doe as it were put in a Caveat that we should not beleeve it in those particulars whereto they apply it. For wee may not beleeve any thing concerning 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 onely not to beleeve it, but utterly to disclaime it: For admitting what was before granted, an indefinite beleefe, that God wils many things which hee keepes secret from us: yet wee most absolutely [Page] 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 warrants of his written word wee know hee wils. Now every Christian must infallibly and determinately 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 purpose). Therefore no man may beleeve 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 salvation. For what ground of hope [Page] have the very Elect besides Gods will revealed, or at the best confirmed 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 salvation? seeing God assures us of salvation onely by his word revealed, not by his secret will or purpose; which for ought we doe or can possibly know, may utterly disanull what his revealed will seemes to ratifie.

Lastly, it is an infallible Rule, or Maxime in divinitie, That we [Page]may not attribute any thing to the most pure and perfect Essence of the Deitie which includes an imperfection in it: much lesse may wee ascribe any impurity or untruths to that Holy One, the Author 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 generally passe for current amongst us) might justly say, that wee are as maliciously partiall against the Jesuites, as the Jewes were against Christ Jesus; that [Page] 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 sacred will, who will not dispense with Aequivocation or Mentall reservation, be the cause wherein they bee used never so good. Because to sweare one thing openly, and secretly to reserve 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 hatched, so it might be wished, that it might be quickly extinguished [Page] 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 Jesuite be reputed, as hee is, a double dissembling perjured lyer.

The former place of Ezechiel, as it is no way impeached by this distinction last mentioned: so doth it plainly refute another glosse put upon my text by some worthy and famous writers, How oft would I have gathered you &c. These words, say they, were uttered by our Saviour manifesting his desire as man. But unlesse they be more than men which frame this glosse, Christ as man was greater [Page] 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 interpretation of his Fathers will, than any man can give of his meaning 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 manifesting 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 [Page] 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 gathered 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 [Page] in the similitude of Man, did send Prophets, Wisemen and Apostles, to reclaime them, if they would have hearkened to his, or his messengers admonitions. Saint Luke puts this out of controversie. For repeating part of this story, hee saith expresly,Luk. 11. 49. Therefore also said the Wisdome of God, I will send them Prophets &c. And Christ is said the Wisedome 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 manifested by a manner incomprehensible [Page] to flesh and blood, in these words of our Saviour in my text, or the like uttered by him Luke 19. verse 41. & sequentibus, 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 flagrant desire of their welfare, which finally perish, should be in God, wee cannot conceive, because our minds are more dazeled 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 [Page] 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 substance. Thus should all Christs prayers, desires or patheticall wishes of mans safety, be to us so many visible pledges or sensible evidences of Gods invisible, incomprehensible love. And so hee concludes his last invitation of the Jewes;Iohn 12. 49. 50. I have not spoken of my selfe, but my Father which sent mee, hee gave mee a commandement, what I should[Page]say, and what I should speake. And I know that his commandement is everlasting life. Whatsoever I speake therefore, even as the Father said unto mee, so I speake.

And what saith our Saviour more in his owne, than the Prophet had done in the name and person of his God? Sion complained the Lord hath forsaken me, Esay 49. 14, 15. &c. 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 upon the palmes of my hands, &c. These and the like places of the Prophet compared with our [Page] Saviours speeches here in my text, give us plainly to understand, 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 affection any dumbe creature can afford to their tender brood; 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 perish? 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 [Page] 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,Esay 65. 2, 3, 4, 5. I have spread out my hands all the day long unto a rebellious people, which walked in a way that was not good, after their owne thoughts: A people that provoketh mee to anger continually to my face, that sacrificeth in Gardens, and burneth incense upon Altars of brick; which remaine among the graves, and lodge in the monuments, which eat swines flesh, and broth of abominable[Page]things is in their vessels: which say (adding Hypocrisie unto 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 equivalent passages of Scripture are pathetically set forth by the Spirit, to assure us, that there is no desire like to the Almighties desire of sinfull mans repentance, no longing to his longing after our salvation. If Gods love to Judah comne to the height of rebellion, had beene lesse than [Page] mans or other creatures love to what they affect most dearely: if the meanes he used to reclaime her, had beene fewer or lesse probable than any others had attempted for obtaining their most wished end: his demand (to which the Prophet thought no possible answer could be given) might easily be put off by these incredulous Jewes, unto whom he had not referred the judgement in their owne cause, if they could have instanced in man or other creature 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 [Page] them. And now, Oh inhabitants of Jerusalem, and men of Judah, 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, 2. Point. How it is possible then that all men are not saved. the more wee increase the difficulty of the second point proposed. For amongst women many there be that would, amongst dumbe creatures scarce any that would not redeeme their sucklings from death by dying themselves: Yet what is it they can doe, which they [Page] 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 excluded 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 chanceth 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? [Page] was it a matter more hard to make an impenitent Jew bring forth fruits worthy of repentance, 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 exhortations 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 [Page] in sinne be a worke altogether impossible: all of us should utterly 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 repentance wrought in all, whose salvation he more earnestly desires, than the most tender hearted 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 doctrine perhaps, it will be objected, [Page] that by thus magnifying Gods love towards all, we minish his power towards some. From which to derogate ought, is in some mens judgements the worst kind of blasphemie: a point as dangerous in divinity to speake but doubtfully or suspiciously of it, as in matter of State to determine or limit the Prerogative Royall. Howbeit, if no other choice were left, but a necessity were laid upon us of leaving either the infinite power, or infinite goodnesse 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 prejudiciall [Page] to that conceit, which even the Heathens by the light of nature had of his goodnesse. This attribute is the chiefe object of our love, and for which hee himselfe desires to be loved most. And in this respect to derogate 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. Whosoever hee be that loves his goodnesse, will unfainedly acknowledge hee is to be feared and reverenced, as the Almighty Creator and Judge of men. Unlesse he were in power infinite, hee could not be infinitely [Page] good. Howbeit hee that restraines 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 betweene 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 [Page] 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 religion, for procuring their safety or impunity, on whom hee dotes. Howbeit among men, wee may finde some, which cannot be wrought by any promise or perswasion to use those unlawfull courses for the impunity of their children or dearest [Page] friends, which the world commonly most approveth. Not that their love towards their children, friends or acquaintance 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 severe law, that whosoever committed such an offence (suppofe 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? [Page] 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 circumstances be held as breaches or violations of publike lawes; because the prerogative of the person offending cannot be drawne into example. But Zaleucus 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 [Page] 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 robbery, or other ungracious courses; 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 compasse their wonted pleasures. [Page] But thus farre to descend to unthrifty subjects humors, were ill beseeming that Majestie and gravity which should bee in Princes. If one should give notice 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 Majestie: but thus to feed the unsatiable appetites of greedy unthrifts (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 [Page] 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, honour and dignity; no true argument of royall love or Princely Clemencie.

In like manner we are to consider 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 Soveraigne to his or her Attributes: yet is it in a sort restrained by [Page] the tribunitiall power of his justice. This equality of infinitenesse 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 effect 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 [Page]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 cannot 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 goodnesse, of majesty, of mercy and justice, whereunto the infinite power is in a manner subservient. Nor are we to consider his infinite power alone, but as matched with infinite majesty; nor his infinite mercy and goodnesse alone, but as matched with [Page] infinite justice. And in this case it is as true of God as man; Deus id potest, quod salva Majestate potest; quod salva bonitate & justitia potest: God can doe that which is not prejudiciall to his Majestie, to his goodnesse and justice. And hee had done (if wee may beleeve his oath) as much for his vineyard, as the concurrence of his infinite power and wisdome could effect without disparagement to the infinitie of his Majestie, or that internall law or rule of infinite goodnesse, whereby hee created man after his owne image and similitude.

God as he hath his being, so hath he his goodnesse of himselfe, [Page] 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 goodnesse wholly from his Creatour. And as actuall existence is no part nor necessary consequence of his essence: so neither is his goodnesse necessarie or essentiall to his existence. As his existence, so his goodnesse is mutable: the one necessarily 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 inherently good. Yet was not his [Page] goodnesse essentiall, necessarie or immutable. Nor did hee resemble his Creator in these essentiall 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 himselfe, albeit hee had never created 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. [Page] 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 commanded the Sunne to stand still in his sphere, and did dead Ieroboams arme, when he stretched it out against the Prophet, could not as easily have stayed Adams hand from taking, turned his eye from looking upon, 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 transgression [Page] by restraint: hee had made him uncapable of that happinesse, whereto by his infinite goodnesse hee had ordained him; for by this supposition hee had not beene good in himselfe, nor could he be capable of true felicitie, but he must bee capable likewise of punishment and miserie. The ground of his interest in the one, was his actuall and inherent goodnesse 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 [Page] 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 excessive glorie, which hee hath prepared for those that love him. If againe it bee demanded, why God doth not save the impenitent 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 [Page] could resist or hinder him: yet I may without presumption affirme, that thus to doe, cannot stand with the internall rule of his justice, goodnesse and majestie. 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; albeit hee hath indued all with reason to distinguish betweene good and evill.Jude 10. 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 consider them as linckt with infinite justice or majestie, to bring [Page] such into true happinesse, than to advance bruit beasts unto immortality.Isa. 27. 11. 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 abundance of his goodnesse, mercie, and long-suffering, tolerates such as the Prophet and Apostle speakes of; and out of his infinite love seekes by the preaching 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 measure of iniquity, which where it [Page] is full, an height of stubbornnesse and prophannesse, whereunto if once they come, the stroake of his infinite justice fals heavie upon them, for wilfull 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. Object. that they derogate from Gods extraordinary favour towards his elect.

Our answer is briefe;Answer. the offence (if any there be) is taken, not given: seeing wee onely affirme, that none so perish, but that they had a possibility to [Page] be saved: we deny not that many are so saved, as it were not possible for them finally to perish; yet so saved they are, not by Gods infinite power, laying a necessity upon their wils; but by his infinite wisdome preparing their hearts to bee fit objects of his infinite mercy, and fore-casting their finall salvation, 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 mercy matched with justice infinite, without an infinite wisdome would not suffice. To call some (how many none [Page] may determine) extraordinarily, as hee did Saint Paul, may well stand with the eternall rule of his goodnesse; because hee used their miraculous and unusuall conversion as a meanes to win others by his usuall and ordinary calling. Speciall privileges upon peculiar and extraordinary occasions doe not prejudice ordinary lawes. Albeit to draw such privileges into 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 kindnesse before they seeke, that others may not despaire of finding it: having assured all by [Page] an eternall promise, that seeking they shall finde, and that they which hunger and thirst after righteousnesse shall be satisfied.

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

In briefe wee answer;Answer. there have beene two extremities in opinions 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 [Page] is no way mitigated, but rather improved, by referring this absolute necessity not to second causes or nature, but to the omnipotent 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 abiliment to doe that which is pleasing and acceptable to God, or an activity to worke his owne conversion. 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 [Page] and the Stoicks. The true meane from which all these extremities swerve may bee comprised in these two propositions: the one negative; In man after Adams fall there is no freedome of will, or ability to doe any thing not deserving Gods wrath or just indignation: the other affirmative; There is in man after his fall, a possibility left of doing or not doing of some things, which being done or not done, he becomes passively capable of Gods mercies; doing or not doing the contrary, he is excluded from mercy, and remaines a vessell of wrath for his justice to worke upon. For whether a man will call this contingence in humane actions, not a possibilitie[Page]of doing or not doing, but rather a possibilitie of acknowledging our infirmities or absolute impotencie 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 humility and true repentance in their Auditors, suppose a possibilitie of humiliation and repentance; a possibility likewise of acknowledging and considering our owne impotency and misery; a possibility likewise of conceiving some desire, not meerely bruitish, of our redemption or deliverance.

Our Saviour (yee know) required [Page] not onely a desire of health, of sight, of speech, in all those whom he healed; restored 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 unbeleefe. Yet CHRIST alone wrought the miracles, the parties cured were meere patients, no way agents. And such as sollicited their cause in case of absence, at the best, were but bystanders. Now no man (I thinke) will deny, that Christ by the power of his Godhead [Page] could have given sight, speech, and health to the most obstinate 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 spirituall, 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 rather be preferred in Table-talke discourse,Object. 3. than seriously urged in solemne dispute. If God so dearly desire and will the life and [Page]safety of such as perish; his will should not alwaies be done.

Why?Answer. 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 woman so wilfull, or man so mad as to bee offended with ought, that went not against their present will. Nor was there ever or possibly can be any breach, unlesse the will of the Law-giver be broken, thwarted or contradicted. 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 [Page] Gods will had beene set upon the salvation of such as perish, they had not offended, but rather pleased him in running headlong the wayes of death. Yet in a good sense, it is alwayes most true, that Gods will is alwayes fulfilled.

We are therefore to consider, that God may will some things absolutely, others disjunctively: or that some things should fall out necessarily, others not at all, or contingently. The particulars 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 [Page] it was said by our Saviour, I will, be thou cleane, had beene cleansed, Gods will manifested in these words, had beene utterly broken. But if every particular which hee wils disjunctively, 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 contingency with its consequent, come to passe; his will is truly and perfectly fulfilled. As for [Page] example, God tels the Israelites, that by observing his Commandements 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 observe his Commandements or transgresse them: but to their transgression, though contingent, death was the necessary doome; so was life the necessary reward of their contingent observing them.

But the Lord hath sworne that he delighteth not in the death of him that dieth;Object. but in his repentance: if then hee never [Page] repent, Gods delight or good pleasure is not alwayes fulfilled; because hee delights in the one of these; 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,Answer. the former answer may bee rightly 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 obsequiousnesse to his will. For this is that service, whereto by his goodnesse, [Page] he ordained us. But if we crosse his good will and pleasure, as it respects this point; that is, if wee will not suffer our selves to be saved; the same delight or pleasure is set upon our punishment and fulfilled upon us. And if wee would enter 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 punishing 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. [Page] That as the riches of his goodnesse leading them to repentance hath beene more plentifull: so they, by their impenitencie 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; Esa. 65. 5. 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 recompence into their bosomes, your iniquities, and the iniquities of your Fathers together, saith the Lord: which have burnt incense upon the mountaines, and blasphemed[Page]mee upon the Hils: therefore will I reward their former workes into their bosome.

Both these parts of Gods delight are fully expressed by Salomon: Wisdome cryeth without, Prov. 1. 20, 21, &c. shee hath uttered her will in the streets, shee cryeth in the chiefe places of the concourse, in the opening of the Gates, in the Citie, shee uttereth her words, saying; How long yee simple ones will yee love simplicitie, and the scorners delight in their scorning, and fooles hate 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 unfained delight in their repentance, [Page] 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 slaughter: because when I called, yee did not answer; when I spake, yee aid not heare: but did evill before[Page]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 glorified. His justice expects what should have beene done, but was not paid unto mercy. Hee can be no loser by mans unthankfulnesse or ungratefulnesse. 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 [Page] convincing our selves of sinne, or quelling despaire, or for encouraging the carelesse and impenitent 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 instruct the elect, as to call sinners to repentance; not so much to confirme 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 intendment by magnifying Gods love towards the elect? who [Page] these are, God and themselves know. How shall he that lives yet in sinne perswade himselfe, there is probability that he may bee saved, because God hath infallibly decreed to save some few? Rather seeing by the contrary doctrine, the most part of mankinde must necessarily perish, hee hath more reason to feare, lest he be one of those many, than one of the few. The bare possibility of his salvation cannot be inferred, but from indefinite premisses, from which no certaine conclusion can possibly follow: and without certaine apprehension or conceit of possibility, there can bee no certaine ground of hope. But if [Page] wee admit the former extent of Gods unspeakable love to all, and his desire of their eternall safety, which desperately perish; every man may, nay, must undoubtedly thus conclude; Therefore, Gods love extends to mee: It is his good will and pleasure, 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 terrour of that dreadfull day, being 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 [Page] 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 against which it is committed, give us the surface of sinne, insinite in length and breadth; but not in solidity. The will or pleasure of a Prince in matters [Page] meanly affected by him, or in respect of which hee is little more than indifferent, may bee neglected without greater offence, 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 sits be ready to take revenge of himselfe; specially if hee knew his Soveraignes love or liking of him to be more than ordinary. Consider then, that as the Majesty [Page] 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 redemption. We must therefore measure the hainousnesse of our sinne, by the abundance of Gods love, by the height and depth of our Saviours humiliation.

Thus they will appeare infinite, not only because committed against an infinite Majesty, [Page] but because with this dimension, they further include a wilfull neglect of infinite mercies, and incomprehensible desires of our salvation. Wee are by nature the seed of rebels, which had lift up their hands against the infinite goodnesse of their Creator, in taking of the forbidden fruit; whereby they sought to be like him in Majesty. Conscious of the transgression, the first actors immediately hid themselves from his presence: and, as if this their terrour had imprinted a perpetuall antipathy in their posteritie, the least glimpse of his glory for many generations after, made them crie out, Alas wee shall die, because[Page]we have seene the Lord. We still continue like the offspring of tame creatures grown wilde, alwayes eschewing his presence, that seekes to recover us; as the bird doth the fowlers, on 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, already condemned for fuell to the flames of hell, or nutriment to the breed of serpents. To redeeme 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 [Page] draw us with the cords of love. The depth of Christs humiliation was as great as the difference 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, temptations, revilings and scornings even of his servants; an indignitie [Page] 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 onely, 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 sympathic: Lastly, Hee bare our sinnes upon the crosse, and submitted himselfe to greater torments than any man in this life can suffer. And though these were as displeasant to his humane nature, as to ours: yet were our sinnes to him more displeasant. As he was loving to us in his death: [Page] so was hee wise towards himselfe, and in submitting himselfe unto his cruell and ignominious death did of two evils chuse the lesse; rather to suffer the punishment due to our finnes, than to suffer 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 continually, which is more distastfull 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 [Page] have you ignorant; that albeit the end of his death was to redeeme sinners: yet the onely meanes predestinated by him for our redemption, is destruction of the workes of Satan, and renovation of his Fathers Image in our Soules. For us then to reedifie 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 Zaleucus before mentioned should have pardoned any as deeply [Page] 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 follie, 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 Majestie, he proceeds not straightway to execute vengeance upon those Jewes which wrecked their malice upon his deare and onely Sonne, which had committed nothing worthy of blame, much lesse of death. Here was matter of wrath and indignation so just as would have moved the most mercifull [Page] man on Earth to have taken speedy revenge upon these spillers of innocent blood; especially the law of God permitting thus much. But Gods mercy is above his law, above his justice. These did exact the very abolition of these sinners in the very first act of sinne committed against God made man for their redemption: yet hee patiently 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 [Page]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 against 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 forefee the day of our visitation: that so [Page] when thy wrath shall be revealed 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 stubbornnesse and ingratitude towards thee; no end of thy mercies and loving kindnesses towards us. Amen.

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GODS IVST HARDNING OF PHARAOH, When he had filled up the measure of his iniquitie.

OR AN EXPOSITION OF

ROM. 9. 18, 19.

Therefore he hath mercie on whom he will have mercie, and whom he will he hardneth.

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will.

LONDON, Printed by JOHN HAVILAND, for ROBERT MILBOURNE. 1638.

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Gods just hardning of Pharaoh, when he had filled up the measure of his iniquitie: Or An Exposition of

ROM. 9. 18, 19.

Therefore hath he mercie on whom he will have mercie, and whom hee will hee hardneth.

Thou wilt say then unto me, why doth he yet finde failt? For who hath resisted his will?

THe former part of this proposition here inferred by way of conclusion was avouched before [Page] by our Apostle, as an undoubted Maxime ratified by Gods owne voyce to Moses. For he said to Moses, I will have mercy on whom I will have mercy: and I will have compasion, on whom I will have compassion. Exod. 33. 19. The true sense and meaning of which place I have before declared in unfolding the 16. verse of this chapter: so that the later part of this eighteenth verse, (Whom he will, hee hardneth) must be the principall subject of my present discourse.

The Antecedent inferring this part of this conclusion, is Gods speech to Pharaoh, Exod. 9. 18. Even for this purpose have I raised thee up, that I may shew [Page]my power in thee, and that my name may be declared throughout all the Earth. The inference is plaine; seeing Gods powre was to be manifested in hardening Pharaoh.

The points of inquiry (whose full discussion will open an easie passage to the difficulties concerning Rebrobation and Election, and bring all the contentious controversies concerning the meaning of this chapter to a breefe prospicuous issue) are especially foure.

1. The Manner how God doth harden.

2. The pertinencie of the Objection [why doth hee yet finde fault? for who hath resisted his [Page]will?] and the validitie of the Apostles answer.

3. The Logicall determination of this proposition, [Whom hee will, hee hardeneth:] what is the proper object of Gods will in hardening.

4. What manner of division this is, [Hee will have compassion on whom hee will have compassion; and whom hee will, hee hardeneth.]

For the right opening of all these foure difficulties; the explication of the single termes, with their divers acceptions, serves as a key.

The termes briefly to be explicated are three:

1. Gods will.

[Page] 2. Induration, or Hardening.

3. Irresistible.

The principall difficultie or transcendent question, is, in what sense Gods will or Induration may be said to be irresistible, [whom hee will hee hardeneth.]

Not to trouble you with any curious distinctions concerning Gods will: (this is a string which in most meditations we were inforced to touch.) Albeit Gods will be most truly and indivisibly one, and in indivisible unitie, most truly infinite and immutable: yet is it immutably free, omnipotent, able to produce pluralitie as well as unitie, mutabilitie as well as immutabilitie, weaknesse as [Page] well as strength, in his creatures. By this one,In what sense, or in respect of what objects Gods will is said to be irresistible. infinite, immutable will, hee ordaines that some things shall be necessarie, or that this shall be at this time and no other. And such particulars hee is said by an extrinsecall denomination from the object, to will by his irresistible will. The meaning is, the production of the object so willed, cannot be resisted, because it is Gods will, that it shall come to passe, notwithstanding any resistance that is or can bee made against it. If any particular so willed, should not come to passe, his will might be resisted, being set only on this.

[Page] By the same immutable and indivisible will, hee ordained that other events should be mutable or continguent, viz. that, of more particulars proposed, this may be as well as that; the affirmative as well as the negative. And of particulars so willed, no one can bee said to bee willed by his irresistible will. If the existence of any one so willed should be necessarie, his will might bee resisted; seeing his will is, they should not bee necessarie. Each particular of this kinde by the like denomination of the thing willed, hee may be said to will by his resistible will. The whole [...] or list of severall possibilities, or [Page] the indifference betwixt the particulars, he wils by his irresistible will.

The Psalmists oracle is universally true of all persons in every age of Adam, specially before his fall; Non Deus volens iniquitatem tues: God doth not, he cannot will iniquitie. And yet wee see the world is full of it. The Apostles speech againe is as universally true; This is the will of God, even your sanctification, that every one of you should know to possesse his vessell in honour, 1 Thess. 4. 3. God willeth, and he seriously willeth sanctitie of life in our selves, uprightnesse and integritie of conversation amongst men: and yet [Page] behold a Vacuum in this little world, in the sonnes of Adam, whom hee created after his owne image and similitude. So then, hee neither wils mens goodnesse, nor wils their iniquitie by his irresistible will. Hee truly willed Adams integritie, but not by his irresistible will: For so Adam could not have fallen. What, shall wee say then, God did will Adams fall, by his irresistible will? God forbid: For so Adam could not but have sinned. Where is the meane or middle station, on which we may build our faith? The immediate object of Gods irresistible will, in this case, was Adams free will, that is, [Page] Potestas labendi, & potestas standi: Powre to stand and powre to fall. By the same will hee decreed Death, as the inevitable consequent of his fall; and life, as the necessary unpreventable reward of his perseverance. Thus much briefly of Gods will, in what sense it is resistible or irresistible. What it is to harden.

The nature and property of an hardened heart cannot in fewer words better bee expressed, than by the Poets character of an unruly stubborne youth.

Cereus in vitium flecti, monitoribus asper.

It is a constitution or temper of minde, as pliant as wax, to receive the impressions of the [Page] flesh or stamp of the old man; but as untoward as flint or other ragged stone, to admit the image of the new man.

The first generall part, how God doth harden.

THe difficultie is,The first generall part. in what sense God can bee truly said to be the Authour of such a temper. The proposition is of undoubted truth, whether we consider it as an indefinite, God doth harden; or as a singular God hardened Pharaoh; or in the universality here mentioned, God hardemeth whom he will, after the same manner he hardened Pharaoh.

Concerning the manner how [Page] God doth harden, the questions are two.

1. Whether hee harden positively, or privatively onely.

2. Whether he harden by his irresistible will, or by his resistible will onely.

To give one and the same answer to either demand without distinction of time on persons, were to entangle our selves (as most Writers in this argument have done) in the fallacie, Ad plures interrogationes.

Touching the first question,That God doth not harden all men at all times, after this same manner. some good Writers maintaine the universall negative, God never hardens positively, but privatively onely; onely by substracting, or not granting grace or [Page] other meanes of repentance: or by leaving nature to the bent of its inbred corruption. Vide Lorinum in vers. 51. cap. 7. Act. Apost. pag. 322. colum. 1². Others of as good note, and greater desert in Reformed Churches, better refute the defective extreme, than they expresse the meane betweene it, and the contrary extreme in excesse: with the maintenance whereof they are deeply charged, not by Papists onely, but by their brethren. How often have Calvin and Beza beene accused by Lutherans, as if they taught, That God did directly harden mens hearts, by infusion of bad qualities: or, That the production of a reprobate or [Page]impenitent temper were such an immediate or formall terme of his positive action, as heat is of calefaction, or drought of heat. But if we take Privative and Positive induration in this sense, and set them so farre asunder; the division is altogether imperfect: the former member comes as farre short of the truth, as the latter overreacheth it. God sometimes hardens some men neither the one way nor the other; that is (as wee say in schooles) datur medium abnegationis betweene them. And perhaps it may be as questionable, whether God at any time hardens any man merè privativè; as it is, whether there can be Peccatum[Page]purae omissionis, any sinne of meere omission, without all mixture of commission. But with this question here or elsewhere wee are not disposed to meddle; being rather willing to grant what is confessed by all or most,God sometimes hardens privatively only. That hee sometimes hardens privativè, if not by meere substraction of grace, or utter deniall of other meanes of repentance; yet so especially by these meanes as may suffice to verifie the truth of the proposition usually received; or to give the denomination of Privative Hardening.

But many times hee hardens Positivè; God usually hardens positively; but not by his irresistible will. not by infusion of bad qualities; but by disposing or [Page] inclining the Heart to goodnesse, that is, by communication of his favours, and exhibition of motives more than ordinarie to repentance, not that hee exhibites the same with purpose to harden: but rather to mollifie and organize mens hearts to the receiving of Grace. The naturall effect or purposed issue of the Riches of Gods bountie, is to draw men to repentance. But the very attempt or sway of meanes offered, provokes hearts fastned to their sinnes, to greater stubbornnesse in the rebound. Hearts thus affected treasure up wrath against the day of wrath in a proportioned measure to the riches of [Page]bountie offered, but not entertained by them. And such a cause as God is of their treasuring up of wrath, hee is likewise of their hardening; no direct, no necessary cause of either: yet a cause of both, more than privative, a positive cause by consequence or resultance; not necessary, or necessary onely ex hypothesi. Meanes of repentance sincerely offered by God, but wilfully rejected by man, concur as positively to induration of heart, as the heating of water doth to the quick freezing of it, when it is taken off the fire and set in the cold aire. If a Physician should minister some physicall drink unto his patient, and [Page] heape clothes upon him with purpose to prevent some disease by a kindly sweat; and the patient throughly heated, wilfully throw them off: both may be said positive causes of the cold, which would necessary ensue from both actions; albeit the patient only were the true moral cause, or the only blame-worthy cause of his owne death or danger following. Just according to the importance of this supposition or similitude, is the cause of hardening in many cases to be divided betwixt God and man. The Israelites did harden their owne hearts in the wildernesse; and yet their hearts had not beene so hardened, unlesse [Page] the Lord had done so many wonders in their sight. In every wonder his purpose was to get beleefe: but through their wilfull unbeleefe, the best effect of his greatest wonders was induration and impenitencie. Now as it suits not with the rule of good manners for Physicians to tie a mans hands of discretion or place, lest hee use them to his owne harme: so neither was it consonant to the rules of eternall equitie, that God should necessitate the Israelites wils to a true beleefe of his wonders, or mollifie their hearts against their wils; that is, Hee neither hardens nor mollifies their hearts by his irresistible[Page]will; nor did he at all will their hardning, but rather their mollification.

All this is true of Gods ordinarie manner of hardning men,Pharaoh was hardned by Gods irresistible will. or of the first degrees of hardning any man. But Pharaohs case is extraordinarie. Beza rightly inferres against Origen and his followers; that this hardening whereof the Apostle here speaketh, was irresistible; that the party thus hardened was uncaple of repentance; that God did shew signes and wonders in Aegypt, not with purpose to reclaime but harden Pharaoh, and to drive him headlong into the snare prepared for him from everlasting. [Page] All these inferences are plaine, first that interrogation, Who hath resisted his will? is equivalent to the universall negative, No man, no creature can at any time resist his will. That is, according to the interpretation premised, Whatsoever particular Gods will is to have necessary, or so to be, as the contrary or contradictorie to it shall not be: the existence of it cannot be prevented or avoyded. Now that God did in this peremptory manner will Pharaohs hardening, is evident from the Emphasis of that message delivered unto him by Moses, [...], Even for this very purpose, and for no other end in the world possible, have [Page]I raised thee up, that I might shew in thee my power: and his power was to be shewed in his hardening. For from the tenor of this message, the Apostle inferres the latter part of this conclusion in my text, Whom hee will, hee hardneth; yea so hardneth, that it is impossible they should escape it, or his judgements due unto it.

In all these collections Beza doth not erre.Whether Pharaoh were an absolute reprobate, o [...] created to he hardned. Yet was Beza (with reverence bee it spoken) more to blame than this filthy Writer, (for so it pleaseth him to entitle Origen) in that he referres these threatnings, [For this very purpose have I raised thee up, that I may shew my power [Page]in thee] not only unto Pharaohs exaltation unto the Crowne of Egypt, (as I thinke Origen did, we need not, we may not grant) but to his extraction out of the wombe; yea to his first creation out of the dust: as if the Almighty had moulded him by his irresistible will, in the eternall Idea of reprobation, before man or Angell had actuall being: as if the only end of his being had beene to bee a reprobate or vessell of wrath. Beza's collections to this purpose (unlesse they be better limited, than hee hath left them) make God, not only a direct and positive cause, but the immediate and onely cause of all Pharaohs tyrannie; [Page] a more direct and more necessarie cause of his butchering the Israelites infants, than he was of Adams good actions, during the space of his innocencie. For of these, or of his short continuance in the state of integritie, he was no necessarie, nor immutable cause; that is, hee did not decree that Adams integrity should be immutable. But whether Gods hardning Pharaoh by his irresistible will, can any way inferre that Pharaoh was an absolute reprobate, or borne to the end he might bee hardned, wee are hereafter to dispute in the third point. All wee have to say in this place is this: If as much as Beza earnestly contends for, [Page] were once granted; the objection following, to which our Apostle vouchsafes a double answer, had beene altogether as unanswerable, as impertinently moved in this place. Let us then examine the pertinencie of the objection, and unfold the validitie of the answers.

The second generall point, concerning the pertinencie of the objection.

WHy doth hee yet finde fault? The second generall part. [...]? or Why doth hee yet chide? with whom doth he find fault? or whom doth hee chide? All [Page] that are reprobates? doth hee only chide them? is this all that they are to feare? the very worst that can befall them? were this speech to bee as farre extended as it is by most Interpreters, no question, but our Apostle would have intended the force and acrimonie of it a great deale more than he doth; thus farre at least: Why doth he punish? why doth he plague the reprobates in this life, and deliver them up to everlasting torments in the life to come; seeing they doe but that which bee by his irresistible will hath appointed? Or suppose the Greeke [...], might by some unusual synecdoche (which passeth our reading, observation [Page] or understanding) include as much or more than we now expresse (all the plagues of the life to come:) yet it is questioned what [...] hath here to doe.That the objection proposed hath reference only to Pharaoh, or to some few in his case; not to all that perish or are reprobated. It must be examined whence it came, and whither it tends. It naturally designes some definite point or section of time, and imports particulars before begun and still continued: it can have no place in the immutable sphere of eternitie, no reference to the exercise of Gods everlasting wrath against the reprobates in generall.

The quaere's which here naturally offer themselves, (though, for ought that I know, not discussed by any Interpreters) have [Page] occasioned mee in this place, to make use of a Rule more usefull than usuall, for explicating the difficult places of the New Testament. The Rule is this; To search out the passages of the old Testament with their historicall circumstances, unto which the speeches of our Saviour and his Apostles have speciall reference or allusion. Now this Interrogation [ [...]] was conceived from our Apostles meditations upon those expostulations with Pharaoh, Exod. 9. 16. And indeed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the Earth. [...]; And [Page]yet exaltest thou thy selfe against my people, or oppressest thou my people, that thou wilt not let them goe? Chap. 10. vers. 3. [...]; hee yet chides and threatens him againe, How long wilt thou refuse to humble thy selfe before mee? Let my people goe, that they may serve mee. Else if thou refuse to let my people goe, behold to morrow. I will bring the locusts into thy coasts. That which makes most for this interpretation, is the historicall circumstance of the time and manner of Gods proceeding with Pharaoh. For this expostulation, whereunto our Apostle in this place hath reference, was uttred after the seventh wonder [Page] wrought by Moses and Aaron in the sight of Pharaoh; upon which it is expresly said, that The Lord hardned the heart of Pharaoh, that hee hearkned not unto them. Whereas of the five going before, it is onely said, That Pharaoh hardned his heart, or his heart was hardned, or hee set not his heart to the wonders. The spirits censure likewise of Pharaohs stupiditie, upon the first wonder may bee read impersonally, or to bee referred to the wonder it selfe, which might positively harden his heart in such a sense as is before expressed. Nor is it to be omitted, that upon the neglect of the seventh wonder, the Lord enlargeth [Page] his commission to Moses and his threats to Pharaoh. Thus saith the Lord God of the Hebrewes, Let my people goe, that they may serve mee. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou maist know that there is none like mee in all the earth. For now I will stretch out my hand that I may smite thee and thy people with pestilence, and thou shalt bee cut off from the earth: or as Junius excellently rendreth it; I had smitten thee and thy people with pestilence, when I destroyed your cattell with murraine, and thou hadst beene cut off from the earth, when the boiles were so rife [Page] upon the Magitians: but when they fell, I made thee to stand (for so the Hebrew is verbatim:) to what purpose? that thou mightest still stand out against mee? nay but for this very purpose [That I might shew my power and declare my name more manifestly throughout all the earth, by a more remarkable destruction, than all that time should have befallen thee.] The true occasion of the former objection.

This briefe survey of these historicall circumstances present unto us, as in a mappe, the just occasion, the due force and full extent of the objection here intimated in transitu, Thou wilt say then unto mee, why doth hee yet finde fault? As if some one on Pharaohs behalfe had replied [Page]more expresly thus: God indeed had just cause to upbraid Pharaoh heretofore, for neglect of his signes and wonders: it was a foule fault in him not to relent, so long as there was a possibilitie left for him to relent. But since God hath thus openly declared his irresistible will to harden him to destruction, [...], Why doth he chide him any longer? Why doth he hold on to expostulate more sharply with him than heretofore, for that which it is impossible for him to avoid? For is it possible for him to open the doore of repentance, when God hath shut it? or to mollifie his heart, whose hardning was now by Gods decree irrevocable?

I have heard of a malepart [Page] Courtier, who being rated of his Soveraigne Lord for committing the third murther, after hee had beene graciously pardoned for two, made this saucy reply: One man indeed I killed; and if the law might have had its course, that had beene all. For the death of the second and of the third, your Highnesse is to answer God and the Law. Our Apostle being better acquainted than wee are with the circumstances of time, & with the manner of Pharaohs hardening, foresaw the malepart Jew or Hypocrite (especially when Pharaohs case came in a manner to be their owne) would make this or the like saucie answer to God; If Pharaoh,[Page]after the time, wherein by the ordinary course of justice hee was to die, were by Gods speciall appointment not onely reprived, but suffered to be more out-ragious than before, yea imboldened to contemne Gods messengers; the ensuing evils which befell the Aegyptians may seeme to be more justly imputed unto God, than unto him; at least, the former expostulation might seeme now altogether unseasonable. The Apostles first answer to the former objection explicated.

To this objection our Apostle opposeth a twofold answer: First, he checks the saucinesse of the Replicant; Nay but oh man who art thou [...], qui respondeas Deo, saith the Vulgar: Beza, (as hee [Page] thinkes) more fully qui responsas Deo; our English better than both, that repliest against God. The just and naturall value of the originall doubly compounded word will best appeare from the circumstances specified. First, God by Moses admonisheth Pharaoh to let his people goe. But he refuseth. Then God expostulateth with him, As yet exaltest thou thy selfe against my people, that thou wilt not let them goe? The objection made by the Hypocrite is as a rejoynder upon Gods Reply to Pharaoh for his wonted stubbornnesse; or as an answer made on his behalfe, or others in his case, unto the former [Page] expostulations. For [...] is Respondenti respondere, to rejoyne upon a replie or answer. Now this Rejoynder (to speake according to the rules of modestie and good manners) was too saucie, out of what mans mouth soever it had proceeded. For what is man in respect of God? any better than an artificiall body in respect of the artificer that makes it? or than an earthen vessell in respect of the potter? Nay if wee might imagine a base vessell could speake (as fables suppose beasts in old time did) and thus expostulate with the potter; [When I was spoiled in the making, why didst [Page]thou rather reserve me to such base and ignominious uses, than throw mee away; especially when others of the same lumpe are fitted for commendable uses?] it would deserve to be appointed yet to more base or homely uses. For a by-slander that had no skill in this facultie; for the potters boy or apprentise thus to expostulate on the vessels behalfe to his father or master, would argue ignorance and indiscretion. The potter at least would take so much authority on him, as to reply; I will appoint every vessell to what use I thinke fit; not to such use as every idle fellow, or malepart boy would have it appointed.

[Page] Now all that our Apostle in this similitude intends is, that wee must attribute more unto the Creators skill and wisdome in dispensing mercy and judgement, or in preparing vessels of wrath, and vessels of honour, than wee doe unto the potters judgement in discerning clay, or sitting every part of his matter to his right and most commodious use. Yet in all these, the potter is judge, saith the author of the booke of Wisdome. That very vessell which ministred the matter of this similitude to our Apostle, Jer. 18. 4. was so marred in the potters hand, as he was inforced to fashion it againe to another use [Page] than it was first intended for. That it was marred in the first making, was the fault of the clay. So to fashion it anew, as neither stuffe, nor former labour should be altogether lost, was the potters skill. And shall wee thinke our Apostle did intend any other inference from this similitude, than the Prophet, from whence hee borrowes it, had made to his hand? O house of Israel, cannot I doe with you, as this potter, saith the Lord? Behold, as the clay is in the potters hand, so are yee in mine hand, Oh house of Israel, Ierem. 18. 6.

The true and full explication is thus much and no more; albeit [Page] God sought to prepare them to glorie, yet had they a possibilitie or libertie utterly to spoile themselves in the making. Howbeit, if so they did, hee was able to forme them againe, to an end quite contrarie unto that whereto hee first intended them. So the Prophet explicates himselfe, vers. 9. 10.

And here wee must request our Reader alwayes to remember, that the Apostle compares God, not to a frantick, or fantastick potter, delighted to play tricks to his losse; as to make a vessell scarce worth a groat, of that peece, which with the same ease and cost, might bee made worth a shilling; [Page] onely to shew his imperiall authoritie over a peece of clay. He imagineth such a potter as the Wise man did, that knowes a reason why he makes one vessell of this fashion, another of that; why he appoints this to a base use, that to a better: albeit an unskilfull bystander could perhaps discerne no difference in the stuffe or matter whereof they are made.

The summe then of our Apostles intended inference is this; As it is an unmannerly point for any man to contest, or wrangle with a skilfull artificer in his owne facultie, of whom hee should rather desire to learne with submission: so it [Page] is damnable presumption for any creature to dispute with his Creator in matters of providence, or of the worlds regiment; or to debate his owne cause with him thus; Seeing all of us were made of the same masse, I might have beene graced as others have beene with wealth, with honour, with strength, with wisdome, unlesse thou hadst beene more favourable to them than to mee. Yet that which must quell all inclination to such secret murmurings, or presumptuous debates, is it our stedfast beleefe of his omnipotent power or absolute will? No: but of his infinite wisdome, equity and mercie, by which he disposeth all [Page] things, even mens infirmities or greater crosses to a better end in respect of them, (so they will patiently submit their wils to his) than they could hope by any other meanes to atchieve.

Gods will to have mercie on some,In what sense Gods will is said to be the absolute and infallible rule of equitle, or justice. and to harden others, or howsoever otherwise to deale with men, is in this sense most absolute. Whatsoever wee certainly know to bee willed by him, wee must acknowledge without examination, to bee truly good. Whomsoever wee assuredly beleeve it hath beene his will to harden, wee must without dispute, beleeve their hardning to have beene most just. Yet thus to beleeve wee are [Page] not bound, unlesse it were a fundamentall point of our beleefe, that this his most absolute will hath just reasons (though unknowne to us) why hee hardneth some, and not others; yea such ideall reasons, as when it shall be his pleasure to make them knowne to us, wee shall acknowledge them to bee infinitely better, and more agreeable to the immutable rules of eternall equitie (which indeed they are) than any earthly Prince can give, why hee punisheth this man, and rewardeth that.

The contrarie in consequence, which some would inferre out of our Apostle in this [Page] place, is the true, naturall, and necessarie consequence which they have made of another orthodoxall principle, [Gods will is the only infallible rule of goodnesse,] that is, in their exposition, Things are good onely, because God doth will them; When as in truth his will could not be so infallible, so inflexible, and so soveraigne a rule of goodnesse, (as all must beleeve it to bee, that thinke themselves bound to conforme their wils to his) unlesse absolute and immutable goodnesse were the essentiall object of this his most holy will. Wherefore though this argument bee more than demonstrative; It was Gods will to [Page]deale thus▪ and thus with mankinde, therefore they are most justly dealt withall: Yet on the other side, this inference is as strong and sound; Some kinde of dealings are in their owne natures so evidently unjust, that we must beleeve, it was not Gods will to deale so with any man living. Abraham did not transgresse the bounds of modestie in saying to God, That the righteous should perish with the wicked, that be farre from thee. Shall not the Judge of all the earth doe right? Yet were Gods will the rule of all goodnesse in such a sense as some conceive it; or our Apostles meaning such, as many in this place have made it; Abraham [Page] had beene either very ignorant or immodest in questioning whether Gods will concerning the destruction of Sodome (lovingly imparted to him, Genes. 18.) had beene right or wrong: whether to have slaine the righteous with the wicked had beene just, or ill beseeming the great Judge and Maker of the world. Howbeit to have slaine the righteous with the wicked would have beene lesse rigorous and lesse unjust, than to harden man by an inevitable necessitating decree, before they had voluntarily hardned themselves, or unnecessarily brought an impenitent temper or necessitie of sinning upon themselves. And [Page] for this cause, we may safely say with our father Abraham; Thus to harden any whom thou hast created, that bee farre from thee, Oh Lord. Farre be it ever from every good Christians heart to entertaine any such conceit of his Creator.

Albeit this first answer might suffice to check all such captious replies,The Apostles second answer to the former objection. as hypocrites here make: yet, as our Apostle in his second answer imports; wee need not use the benefit of this generall apologie in Pharaohs case. The reason or manner of Gods justice and wisdome in hardning and punishing him, is conspicuous and justifiable by the principles of equitie acknowledged [Page] by all. For Pharaoh and his confederates were vessels of wrath sealed up for destruction. Hell (as wee say) did yawne for them, before God uttered the former expostulations: perhaps from that very instant, wherein hee first sent Moses unto him. It being then granted, that God (as wee indeed suppose) did from the plague of murraine, or that other of boiles positively and inevitably harden Pharaohs heart, and after he had promised to let the Israelites goe, infatuated his braines to wrangle with Moses; First, whether their little ones, afterwards whether their flocks should goe▪ along with them: [Page] yet to reserve him alive, upon what condition or termes soever, (though to bee hardned, though to be threatned, though to be astonished and affrighted with frosts, plagues, and lastly to bee destroyed with a more fearfull destruction, than if hee had dyed of the pestilence, when the cattell perished of the murraine) was a true document of Gods lenity and patience, no impeachment to his justice; a gentle commutation of due punishment, no rigorous infliction of punishment not justly deserved. For what if God had thrust him quick into hell in that very moment wherein hee told him, Ad hoc ipsum excitavite,[Page]For this very purpose have I reserved thee alive, So the Septuagint expresse the sense of the Hebrew phrase [...]. that I might shew my power in thee? No question but as the torments of that lake are more grievous, than all the plagues which Pharaoh suffered on earth: so the degrees of his hardning (had he beene then cast into it) had been in number more, his strugling with God more violent and stubborne, his possibility of repentance altogether as little as it was after the seventh plague, if not lesse. But should GOD therefore have beene thought unjust, because he continued to punish him in hell after possibility of repentance was past? No; Pharaoh had [Page] beene the onely cause of his owne woe, by bringing this necessitie upon himselfe, of opposing God and repining at his judgements. All is one then in respect of Gods justice, whether Pharaoh having made up the measure of his iniquitie bee irrevocably hardned here on earth, or in hell. To reserve him alive in the state of mortalitie, after the sentence of death is past upon him, is no rigour, but lenitie and long-suffering: although Gods plagues be still multiplied in Egypt for his sake, although the end of his life become more dreadfull, than by the ordinarie course of Gods justice it should have [Page] beene, if hee had dyed in the seventh plague.

Another reason why God without impeachment to his justice doth still augment Pharaohs punishment, as if it were now as possible for him to repent, as once it was, is intimated by our Apostle to be this; That by this lenitie towards Pharaoh, Hee might shew his wrath and declare his power against all such sinners as he was, that the world might heare and feare, and learne by his overthrow not to strive against their Maker, nor to dally with his fearefull warnings. Had Pharaoh and his people died of the pestilence or other disease, [Page] when the cattell perished of the murraine, the terror of Gods powerfull wrath had not beene so manifest and visible to the world, as it was in overthrowing the whole strength of Aegypt, which had taken armes and set themselves in battell against him. Now the more strange the infatuation, the more fearefull and ignominious the destruction of these vessels of wrath did appeare unto the world; the more bright did the riches of Gods glory shine to the Israelites, whom hee was now preparing for vessels of mercy; the hearts of whose posteritie hee did not so effectually fit or season for the infusion of [Page] his sanctifying grace, by any secondarie meanes whatsoever, as by the perpetuall memory of his glorious victory over Pharaoh and his mighty host. But this faithlesse generation (whose reformation our Apostle so anxiously seekes) did take all these glorious tokens of Gods extraordinarie free love and mercy towards their Fathers, for irrevocable earnests or obligements to effect their absolute predestination unto honour and glory, and to prepare the Gentiles to be vessels of infamie and destruction. Now our Apostles earnest desire and unquenchable zeale to prevent this dangerous presumption in his [Page] countrie-men, enforceth him in stead of applying this second answer to the point in question, to advertise them for conclusion, that the Aegyptians case was now to become theirs; and that the Gentiles should be made vessels of mercy in their stead. All which the event hath proved most true. For have not the sons of Iacob beene hardened as strangely as Pharaoh? Have they not beene reserved as spectales of terror to most nations after they had deserved to have beene utterly cut off from the earth, yea to have gone quick into hell? Nor have the riches of Gods▪ mercy towards us Gentiles beene more manifested by [Page] any other apparent or visible document, than by scattering of these Jewes through those Countries, wherein the seed of the Gospell hath beene sowne.

The third generall point proposed, concerning the Logicall determination of this proposition [whom hee will, hee hardneth]: or concerning the immediate or proper object of the induration here spoken of.

PHaraoh, The third generall part. we grant, was hardened by Gods absolute, irresistible will. Could Beza, can Piscator, or any other Expositor living enforce any [Page] more, out of the literall meaning of those texts? whether granting thus much, wee must grant withall (what their followers, to my apprehension, demand) that Pharaoh was an absolute Reprobate from the wombe; or, that hee was by Gods irresistible will ordained to this hardening, which by Gods irresistible will did take possession of his heart, is the question to be disputed. They (unlesse I mistake their meaning) affirme: I must even to death, deny. I desire then that in this case I may enjoy the ancient pivilege of Priests, to be tried by my Peeres, which (God wot) need not be great [Page] ones. I will except against no man, of what profession, place or condition soever, either for being my Judge, or of my Jury▪ so his braines be qualified with the speculative rules of syllogizing, and his heart seasoned with the doctrine of the ninth Commandement, which is, Not to heare false witnesse against his Neighbour, against his knowledge.

To avoid the Sophisticall chinkes of scattered propositions, wherein Truth often lyes hid in rhetoricall or popular discourse, wee will joyne issue in this syllogisme.

Whatsoever God from eternity decrees by his irresistible will, is [Page] absolutely necessarie, and inevitable, or impossible to be avoided.

God from eternitie decreed to harden Pharaoh by his irresistible will.

Ergò, The hardning of Pharaoh was absolutely necessarie, and impossible to be avoided.

And if his hardning were inevitable, or impossible to bee avoided, it will bee taken as granted that he was a reprobate from the wombe; Damnatus antequàm natus, the absolute childe of eternall death, before he was made partaker of mortall life.A discovery of the fallacie wherewith Beza and others have in this argument been deceived▪

The Major proposition is a Maxime not questioned by any Christian, Jew, or Mahometane. [Page] And out of it wee may draw another Major as unquestionable, but more immediate in respect of the conclusion proposed; [Whomsoever God decrees to harden by his irresistible will, his hardning is absolutely inevitable, altogether impossible to be avoided. The Minor, [Pharaoh was hardned by Gods irresistible will] is granted by us, and (as wee are perswaded) avouched in termes equivalent by our Apostle. The difference is about the conclusion or connexion of the termes; which without better limitation than is expressed in the proposition or corollarie annexed, is loose and Sophisticall.

[Page] Would some braine which God hath blest with naturall perspicacitie, art and opportunitie, vouchsafe to take but a little paines in moulding such sit cases for the Praedicates, as Aristotle hath done for the Subjects of Propositions, (though those wee often use not, or use amisse) those seeming Syllogismes whose secret flawes clear sighted judgements can hardly discerne, by light of arts would crack so fouly in framing, that bleare eyes would espie their ruptures without spectacles. It shall suffice mee at this time to shew how grosly the Syllogisme proposed failes in the fundamentall rule of all affirmative [Page] Syllogismes. The Rule is, Quae cunque conveniunt cum aliquo tertio, inter se conveniunt. All other rules concerning the quantitie of propositions, or their disposition in certaine Mood and Figure, serve onely to this end, that the convenience or identitie of the Major and Minor with the Medium may be made apparent. This being made apparent by Rules of art, the light of Nature assures us that the connexion betweene the Extremes is true and indissoluble.

Now this Identitie or Vnitie (for that is the highest and surest degree of convenience) is of three sorts, of Essence, of Qualitie, [Page]of Quantitie or proportion, under which is comprehended the Identitie of Time. Whatsoever is truly called one and the same, is so called in one of these respects. And all those Identities may be either Specificall (or Common;) or Numericall, Mixt or Single. Most Fallacies arise from substitution of one Identitie for another. As hee that would admit that proposition for true of Specificall Identitie, which is most true of Numericall, might bee cheated by this Syllogisme;

I cannot owe you the same summe which I have paid you.

But I have paid you ten pounds in Gold.

[Page] Ergo, I doe not owe you ten pounds in Gold.

The Negative included in the Major is true of the same Individuall or Numericall sum; but not of the same Specificall. For suppose twenty pounds in gold were due; the one moytie might be paid, and the other yet owing. But men of common understanding are not so apt to be deceived in matters of money or commoditie with captious collections of this kinde, as unable to give them a punctuall solution. Every Creditor in his owne case would be ready to give this or the like sufficient practicall answer: I doe not demand my ten [Page]pounds which are already paid, but the other ten pounds which are yet behind: that is (as a Logician would say) The same sum specie, which hath beene paid, may yet be owing; not the same numero: Or, the same sum by equivalence; not the same individuall coynes.

But the Intrusion or admission of one Numericall Identitie for another of different kinde, is not so easily discerned in matters not distinguishable by common sense; especially if the Relative or Antecedent be in ordinary discourse promiscuously matched with both, and that conjuctim or divisim. The Numericall Identitie inclused betwixt the Relatives, [Whatsoever [Page] and whomsoever, quis, quicquid, quaecunque] and their Antecedents whether expressed or understood, is sometimes an Identitie of Essence or Nature onely, sometimes of Qualitie onely, sometimes of Quantitie or proportion onely: sometimes of Essence and Qualitie, but not of Quantitie; sometimes of Essence and Quantitie, but not of Qualitie; sometimes of Qualitie and Quantitie, but not of Essence. These Rules are universally true▪ ‘[Wheresoever the Minor proposition is charged with an Identitie of Qualitie, Quantitie, Time or Essence, wherewith the Major is not charged: or è contra [Page]wheresoever the Major is charged with any one or moe of these Identities, from which the Minor is free: the Syllogisme, if it be affirmative, must needs bee false, and tainted with the fallacie of Composition. Of the former rule, that vulgar example, because best knowne, is most fit.’

Quas heri emisti carnes, easdem hodie comedisti.

At heri emisti carnes crudas.

Ergo; Hodiè carnes crudas comedisti.

The Identitie included betweene the Relative and the Antecedent in the Major proposition, is an Identitie of Essence [Page] or Substance onely. The Minor includes another Identitie, of Qualitie, which cannot be admitted in the Conclusion; because not charged in the Major. Had the Assumption beene thus; At heri emisti carnes ovillas, the conclusion would rightly have followed; Ergo, Carnes ovillas hodiè comedisti; For this is a part of Essentiall unity. The fallacie is the same backwards and forwards;

Quas hodiè comedisti carnes,

easdem heri emisti.

At hodiè tostas comedisti.

Ergo, Heri tostas emisti.

Examples of fallacies against the latter rule are more frequent in most mens writings, than [Page] vulgarly knowne. This for one;

The same sound which once pleaseth a judicious Musicians constant eare, will please it still.

But this present voice or sound, which is now taken up (suppose a young Quirister were singing) doth please his Masters eare.

Ergò, It will please it still to the very fall.

The Major supposeth an exact Identitie not of Essence or Qualitie onely, but of Proportion: otherwise it is false. For the articulate sound may bee Numerically the same, as being uttered with one and the same continued breath. The voice likewise may be for its qualitie, [Page] sweet and pleasant: but so weake and unartificiall, that it may relish of flatnesse in the fall; and so lose the proportion and consonancie which in the beginning or middle it had with a judicious Musicians eare, or internall Harmonie. That the object of divine approbation or reprobation is not the individuall abstract nature.

The forme of this following fallacie is the same;

Whatsoever the eternall and immutable rule of goodnesse once approves as just and good, it alwayes so approves. For in that it is immutable, it is still the same; and if the object remaine the same, the approbation must needs be the same.

But the eternall and immutable rule of justice once approved the [Page] humane nature, or the corporall reasonable creature, as just and good.

Ergo, It alwayes approves at least the humane nature, or reasonable creature, as just and good.

The conclusion is evidently false, albeit wee restraine it to the same individuall humane nature, or reasonable creature which immutable goodnesse did actually approve. What is the reason? or where is the fault? in the connexion. The Major includes an exact Identitie not of Essence or Substance onely: but of Qualitie, or rather of Consonancie to the immutable rule of goodnesse. And whiles this Identitie of Qualitie or Consonancie [Page] lasts, the rule of goodnesse cannot but approve the nature thus consonant: otherwise it should bee mutable in its judgement, or approbation. The minor proposition supposeth the same identitie of qualitie or consonancie; but not the continuance of it. And therefore the conclusion is only true of that time, wherein the identitie of consonancy remained entire.The old man and new suppose not two distinct persons: and yet the rewards of joy and paines everlasting are allotted to them. That is, in few words; Though the humane nature continue still the same; or though Adam were still the same man, yet hee was not still one and the same in respect of divine approbation. For that supposeth an identitie of qualitie, of justice and goodnesse. [Page] As these alter; so it alters.

The Syllogisme last mentioned would bee unanswerable, were their doctrine not fallacious or rather altogether false, which would perswade that every entitie, nature, or creature, qua talis, as such, is good and approveable by the Creator. Was it then the humane nature? No, but the humane nature so qualified as he created it, which he approved. And whatsoever other nature is so qualified as Adams was, when he approved it, hath still the same approbation from the immutable rule of goodnesse, which he had: Because the consonancie to the divine[Page]will may bee the selfe same in natures numerically distinct.

The Syllogisme in which wee stated the seeming endlesse controversie last, hath all the faults which these two last fallacies had, and a great many more. The Syllogisme was this;

Whatsoever God from eternitie hath decreed by his irresistible will, is inevitable. Or thus;

Whomsoever God from eternity reproves or decrees to harden by his irresistible will, that mans reprobation or induration is inevitable.

But God from eternity reproved Pharaoh, and decreed to harden him by his irresistible will.

[Page] Ergo, Pharaohs reprobation or induration was inevitable.

The Major supposeth an Identitie not of person onely, but of qualitie: yea of degrees of qualitie. For as the immediate object of divine approbation is justice, consonancie or conformitie to the immutable rule of goodnesse: so the immediate object of reprobation or induration, is not the abstract entitie or nature of man; but the nature mis-qualified, that is, unjust or dissonant from the rule of goodnesse. And according to the degrees of injustice or dissonancie, are the degrees of divine dislike, of divine reprobation or induration. The minor proposition [Page] includes not onely an identitie of Pharaohs person, but such a measure of injustice or dissonancie, as makes him liable to the eternall decree of reprobation or induration by Gods irresistible will. But it supposeth not this identitie of such bad qualities, or this full measure of iniquitie to have beene alwayes in him. Without alteration of his person or nature, he was subject to great variety of qualification: and each qualification capable of divers degrees and different disproportion with the eternall and unchangeable rule of goodnesse. And therefore the minor proposition, albeit eternally true, yet is eternally [Page] true onely with reference to those points of time, wherein Pharaoh was so qualified. No universalitie can infer any more particulars than are contained under it: and all those it necessarily infers. An universalitie of time cannot inferre an universalitie of the subject: nor an universalitie of the subject inferre an universalitie of time. This collection is false, God from eternitie foresaw that all men would be sinners, Ergo, Hee foresaw from eternitie, that Adam in his integritie should bee a sinner. The inference in the former Syllogisme is as bad; God decreed to harden Pharaoh from eternitie. Ergo, Hee detreed to harden him [Page]in every moment of his life. Or, Ergo, He was a reprobate from his cradle. This conclusion rightly scanned, includes an universalitie of the subject, that is, all the severall objects of divine justice, which are contained in Pharaohs life; not one particular onely. Whereas Pharaoh in the minor proposition, is but one particular or individuall object of induration, or of the divine decree concerning it.

And thus at length we are arrived at that point,That albeit Pharaoh was alwayes one and the same man: yet he was not alwayes one and the same object of the divine decree. whence wee may descrie the occasions by which so many Writers of good note have missed the right streame or current of our Apostles discourse, and gravelled [Page] themselves and their Auditors upon by-shelves. All this hath beene for want of consideration, That albeit Pharaoh from his birth unto his death, were but one and the same individuall man; yet was hee not all this while one and the same individuall object of Gods decree concerning mercie and induration. That Pharaoh in the Syllogisme proposed is no singular but indefinite terme. The difference betwixt these wee may illustrate by many parallell resemblances. Suppose that Scepter (whose pedegree Homer so accurately describes) had in that long succession, lost any of his length; this had broken no square nor bred any quarrell, whether it had beene the same Scepter or not. Yet if the first and last owners [Page] should have sold or bought scarlet by this one and the same Scepter; they should have found a great alteration in the measure. So then it is one thing to bee one and the self-same standard; and another thing, to bee one and the self-same staffe or scepter. The least alteration in length or quantitie that can be, doth alter the identitie of any measure: but not the identitie of the materiall substance of that which is the measure. The same graines of barly which grow this yeare, may bee kept till seven yeares hence. But hee that should lend gold according to their weight this yeare, and receive it according to their [Page] weight at the seven yeares end, should finde great difference in the summes: though the grains bee for number and substance the same, yet their weight are divers. Or, suppose it to bee true which is related of the Great Magore, that hee weighs himselfe every yeare in gold, and distributes the summe thereof to the poore; and that he had continued this custome from the seventh yeare of his age: yet cannot there bee halfe the difference betwixt the weight of one and the same Prince in his child-hood and in his full age, after many heartie prayers to make him fat, as is betweene the different measures [Page] of Pharaohs induration within the compasse of one yeare.

Therefore, this argument, [Pharaoh was hardned after the seventh plague by Gods irresistible will: Ergo, Hee was an irrecoverable reprobate from his childhood] is to a man of understanding more grosse, than if wee should argue thus; [The Great Magore distributed to the poore five thousand pounds in gold in this fortieth yeare: Ergo, Hee distributed so much every yeare, since hee began this custome of weighing himselfe in gold.] For as he distributes unto the poore, not according to the identitie of his person, but according to the [Page] identitie or diversitie of his weight: so doth the immutable rule of justice render unto every man, not according to the unitie of his person, but according to the diversity of his worke. Unto the severall measures of one and the same mans iniquities, severall measures of induration, whether positive or privative, are allotted from eternity. But small induration by Gods irresistible will, or irrecoverable reprobation, is the just recompence of the full measure of iniquity; or (as the Prophet speakes) To harden thus, is to seale up iniquitie to destruction, without hope or possibility of pardon.

[Page] These two propositions are of like eternall truth; [God from eternitie decreed by his irresistible will to harden Pharaoh having made up the full measure of his iniquitie:] and, [God from eternitie did not decree by his irresistible will, that Pharaoh should make up such a measure of iniquitie.] For hee doth not decree iniquity at all, much lesse full measures of iniquity. And yet, unlesse he so decree, not iniquity only, but the full measure of it; Pharaohs induration or reprobation was not absolutely necessary, in respect of Gods eternall decree. For it was no more necessary, than was the full measure of iniquity unto [Page] which it was due. And that (as hath beene said) was not necessary, because not decreed by Gods irresistible will; without which, necessity it selfe hath no title of being.That the contention concerning Pharaohs induration hath no contradiction for his ground.

From these deductions I may clear a debt for which I ingaged my selfe, in my last publike meditations. My promise was then, to make it evident that these two propositions [God from eternity decreed to harden Pharaoh by his irresistible will;] [God from eternitie did not decree to harden Pharaoh by his irresistible will,] might easily be made good friends, if their Abbettors would cease to urge them beyond their naturall dispositions. [Page] From their natures, they are indefinites not singulars. Both, in a good sense, may bee made to tell the truth. But a wrangler may work them both to beare evidence for error. [God from eternitie did not decree to harden Pharaoh by his irresistible will,] is true of Pharaoh in his infancie or youth: but false of Pharaoh after his wilfull contempt of Gods summons by signes and wonders.

Beza's collection upon this place,The conclusion of the Syllogisme proposed indefinitely taken is most true: but universally taken is altogether false. is grounded upon the indefinite truth of this affirmative, [God from eternity decreed to barden Pharaoh.] But hee extends this indefinite truth beyond its compasse. For hee makes it an [Page] universall, in that hee terminates the irresistible decree to every moment of Pharaohs life, without distinction of qualification. And it may be, hee was of opinion, that as well each severall qualification, as each different measure of Pharaohs hardening or impenitency, did come to passe by Gods irresistible will. His error, into which the greatest Clerk living (especially if hee be not an accurate Philosopher) might easily slide, was in confounding eternitie with successive duration; and not distinguishing succession it selfe, from things durable or successive. Hee and many others in this argument speake, [Page] as if they conceived that the necessarie coexistence of eternitie with time did necessarily draw every mans whole course of life, motu quodam raptus, after such a manner as Astronomers suppose that the highest Spheare doth move the lower, whereas, if wee speake of the course, not of Pharaoh's naturall, but morall life; it was rather an incondite heape or confused multitude of durables, than one entire uniforme duration. And each durable hath its distinct reference to the eternall decree. That which was eternally true of one, was not of all; much lesse eternally true of another. Eternitie it selfe, though immutable, [Page] though necessarily, though indivisibly co-existent to all, was not so indissolubly linked with any, but that Pharaoh might have altered or stayed his course of life before that moment, wherein the measure of iniquitie was accomplished. But in that moment hee became so exorbitant, that the irresistible decree of induration did fasten upon him. His irregular motions have ever since become irrevocable; not his actions onely, but his person, are carried headlong by the everlasting revolution of the unchangeable decree, everlasting unavoydable destruction.

The proposition or conclusion [Page] proposed, [Pharaoh was hardened by Gods irresistible will,] is true from all eternitie, throughout all eternitie; and therefore true from Pharaohs birth unto his death: but not therefore true of Pharaoh howsoever qualified, or of all Pharaoh's qualifications throughout the whole course of his life. For so the proposition becomes an universall, not onely in respect of the time, but of the subject; that is, of all Pharaohs severall qualifications. The sense is, as if hee had said, [God from eternitie decreed to harden Pharaoh, howsoever qualified, as well in his infancie as in his full age, by his irresistible will: and thus taken [Page] it is false. The inference is the same with the fore-mentioned, [Adam in Gods fore knowledge was a sinner from eternitie; Ergo, Adam was alwayes a sinner; a sinner before hee sinned, during the time of his innocencie:] or with this, God from all eternitie did decree by his irresistible will, that Adam should die the death; Ergo, Hee did decree by his irresistible will, that Adam should die as soone as hee was created, or be a sinner all his life long.

To reconcile these two propositions aright, [God from eternitie decreed by his irresistible will that Adam should die,] [God from eternitie did not decree by his irresistible will, that Adam should[Page]die,] otherwise than wee have reconciled the two former, [God from eternitie decreed to harden Pharaoh by his irresistible will;] [God from eternitie did not decree to harden Pharaoh by his irresistible will,] no Writer, I presume, will undertake. The onely reconciliation possible, is this, [God did decree by his irresistible will, that Adam sinning should die:] [God did not decree by his irresistible will, that Adam not sinning, should die] nor did hee decree by his irresistible will, that Adam should sin, that hee might die. For (as wee said before) God did neither decree his fall, nor his perseverance by his irresistible will. [Page] And his death was no more inevitable than his fall. Nor was Pharaohs finall induration more inevitable, than the measure of iniquitie to which such induration was from eternitie awarded by Gods irresistible will. Of Pharaoh thus considered, the conclusion was true from eternitie; true in respect of every moment of Pharaohs life, wherein the measure of his iniquitie was, or might have beene accomplished; though it had beene accomplished within three yeares after his birth. And this accomplishment presupposed, the induration was most inevitable, his finall reprobation as irrecoverable, as Gods [Page] absolute will (taking absolute as it is opposed to disjunct) is irresistible:In what sense, the conclusion proposed may be said to be universall, universalitate subjecti.

The same proposition in respect of reprobation is universally true Vniversalitate subjecti, that is, of every other person so ill qualified as Pharaoh was, when God did harden him. Whosoever shall, at any time, become such a man as Pharaoh was then, is a reprobate from eternitie by Gods irresistible will. And seeing no man is exempted from his jurisdiction, hee may harden whom hee will, after the same manner that hee hardened Pharaoh: although de facto hee doth not so harden all the reprobates; that [Page] is, hee reserves them not alive for examples to others, after the ordinary time appointed for their dissolution. Nor doth he tender ordinary meanes of repentance to them, after the doore of repentance is shut upon them. God in his infinite wisdome hath many secret purposes incomprehensible to man; as, Why, of such as are equall offenders, one is more rigorously dealt withall than another: Why, of such as are equally disposed to goodnesse morall, one is called before another. That thus to dispense of mercy and justice in this life, doth argue no partialitie or respect of persons with God, is an argument [Page] elsewhere to be insisted upon.

The point whereupon wee are now to pitch, is this indefinite, [Men are not reprobated or hardened by Gods irresistible will, before they come to such a pitch or hight of iniquity. Whether granting that Pharaoh was a reprobate from eternitie, wee must grant withall that Pharaoh was a reprobate in his middle age, youth, or infancie. No man living shall ever bee able to make this inference good: Pharaoh was absolutely reprobated from eternitie, that is, His reprobation was immutable from eternitie; Ergo, Pharaoh in his youth or infancie was a reprobate. To infer the consequence proposed, no Medium more probable than this can possibly be brought; Pharaoh from his infancy to his full age, was alwayes one and the selfe same man; Et de eodem[Page]impossibile est idem affirmari & negari. The consequence notwithstanding is no better than this following: The Eclipse of the Moone was necessarie from the beginning; Ergo, The Moone was necessarily eclipsed in the first quarter, or in the prime; Because the Moone being of an incorruptible substance, hath continued one and the same since the creation. But unto this consequence every Artist could make replie, that the proper and immediate subject of the Eclipse is not the Nature or Substance of the Moone howsoever considered; but in certaine opposition to the Sunne. So that albeit this proposition, [The Moone shall be eclipsed] be [Page] true necessarily and from everlasting: yet it is necessarie, yet it is true onely of the Moone in such Diametrall opposition to the Sunne, that the Earth may cover it with her shadow as with a mantle. Whensoever it is in such opposition, it is necessarily Eclipsed. Whensoever it is not in such opposition to the Sunne, it cannot possibly by course of nature be Eclipsed. It is in like manner true which wee have often said, that the proper and immediate object of the eternall decree, concerning induration or reprobation, was not Pharaohs individuall Entitie or essence: but Pharaoh charged with a certaine measure of iniquitie, or [Page] separation from his God. Granting then that Pharaohs substance was one and the same, as incorruptible as the Moone: yet the degrees of his declination from the unchangeable rule of justice, or of his opposition to the fountaine of mercy and goodnesse, might be more than are the degrees of the Moones aberration or elongation from the Sunne. Now the All-seeing providence did more accurately calculate each word, each worke, each thought of Pharaoh, and their opposition to his goodnesse, than Astronomers can doe the motions of the Moone or Planets. And will he not make his payment according [Page] to his calculation? So that in one and the selfe same Pharaoh there might be more severall objects of the eternall decree, than are minutes or scruples in forty yeares motion of the Moone. Not the least varietie or alteration in his course of life, but had a proportionate consequent of reward or punishment allotted to it from all eternitie, by the irresistible decree. Unto Pharaoh then having made up the full measure of his iniquitie, the irresistible induration and unrecoverable reprobation was, by the virtue of this eternall decree, altogether necessarie and inevitable. But unto Pharaoh, before this measure of iniquity [Page] was made up, neither induration nor irrecoverable reprobation was so necessarie or inevitable. To thinke the unchangeable rule of justice should award the same measure of induration or reprobation unto farre different measures of iniquitie, is deeper than the dregges of Heathenisme: it is a doctrine which may not be vented where any Christian care is present.

The former resemblance is fully parallell to our resolution in all other points, save onely in this, that the eternall decree did not so necessary direct or impell Pharaoh to make up the full measure of his iniquitie, as it doth direct and guide the [Page] course of the Moone, till it come in full and Diametrall opposition to the Sunne. Therefore this Similitude will not follow, The Moone, though not at this time Eclipsed; yet holds that course by the unchangeable decree, which in time will bring it to be in Diametrall opposition to the Sunne, and by consequence to be Eclipsed: So though Pharaoh in his infancie was not reprobated or hardened by Gods irresistible will; yet was hee by the eternall decree ordained to such reprobation or induration, without possibilitie of altering his course, or avoiding that opposition which his full age had unto divine goodnesse.

As every true convert or regenerate [Page] person may say with Saint Augustine, Ego non sum ego; I am become another man: so might it be truly said, in a contrarie sense, Pharaoh sometimes was not Pharaoh. When he was a childe, he spake as a childe, hee thought as a childe. His mouth was not opened against God: his minde was not set on murther. To have seene the Israelitish infants strangled and exposed to the mercilesse flouds, would more have affected his heart, being young and tender, than afterwards it did his daughters. Nor was that crueltie, which in his full age hee practised, so contained in his infancie, as poison in the serpents [Page] egge. It did not grow up by kinde or necessitie of his naturall temper; much lesse was it infused by Gods irresistible will: but acquired by custome. The seeds of it were sowne by his owne selfe will: ambitious pride was the root: politick jelousie was the bud: tyrannie and oppression, the fruit. Neither was it necessary by the eternall decree, that this corrupt seed should be sowne: or being sowne, that it should prosper and bud; or that after the budding, it should ripen in malignity. During all this progresse from bad to worse, the immediate object of Gods immutable and unresistible will was [Page] mutabilitie in Pharaoh. But this progresse which was not necessarie by any eternall decree or law, being de facto once accomplished; his destruction was inevitable, his induration unresistible, his reprobation irrecoverable, by the eternall and uncontroulable decree.That Pharaoh in his youth or infancie was not excluded by Gods irresistible decree from possibilitie of repentance.

That Pharaoh in his youth or infancie was not such an object of Gods irresistible will for induration, as in his full age hee became, may be thus demonstrated:

No man whose salvation as yet is truly possible, is utterly excluded by Gods irresistible will from salvation.

But the salvation of Pharaoh [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] in his youth or infancie was truly possible.

Ergò, Pharaoh in his youth or infancie, was not excluded by Gods irresistible will from salvation.

Therefore, He was not then the object of Gods irresistible will for induration.

The Major is evident from the exposition of the termes. For God is said to will that only by his irresistible will, which hath no possibility of the contrary. The necessity of it likewise may bee made evident by the rules of conversion; No mans salvation that stands excluded by Gods irresistible will from salvation, is truly possible: Ergò, No [Page] man, whiles his salvation is possible, is utterly excluded by Gods irresistible will from salvation; or, which is all one; No man whiles his salvation is possible is either hardned or reprobated by Gods irresistible will: or in Latine more perspicuously thus, Nullus per irresistibilem Dei voluntatem salute exclusus, est servabilis: Ergo, Nullus servabilis (id est, quamdiu servari potest) est à salute exclusus per irresistibilem Dei voluntatem. No argument can be of such force or perspicuitie as is this primary rule of argumentation:

Negativa universalis simpliciter convertitur.

The Minor, [Pharaohs salvation[Page]in his youth or infancie was truly possible,] is as evident from another Maxime in Divinitie; Quicquid non implicat contradictionem, est possibile; sive objectum Divinae potentiae. Now what contradiction could it imply, to save this childe, supposing Pharaoh, more than it did to save another; for example, Moses? Unlesse wee will say, that Pharaoh was made of another mould, or a creature of another Creator, than Moses or other children are. To save Pharaoh, as a sonne of Adam, could imply no contradiction: otherwise, no flesh could possibly be saved. If to save Pharaoh after he had committed many actuall [Page] sinnes and follies of youth, did imply any contradiction, what man of yeares, in this age especially, can hope for pardon?

It will be replied, that albeit to save Pharaoh in his youth or infancie did imply no contradiction in the object; and therefore his salvation was not absolutely it selfe impossible: yet it being supposed, that God from eternity decreed to harden him and destroy him by his irresistible will; it must needs imply a contradiction in Gods decree or will to save him; and by consequent, his salvation was impossible ex Hypothesi.

This answer is like a medicine [Page] which drives the malady from the outward parts whereto it is applied, unto the heart. It removes the difficultie into a more dangerous point. For wee may with safetie inferre, That God did not decree by his irresistible will to exclude Pharaoh in his youth or infancie from possibilitie of salvation: because, to have saved Pharaoh in his youth or infancie was in it selfe not impossible, as implying no contradiction.

In bodies naturall, so long as the passive disposition or capacitie continueth, the same effect will necessarily follow; unlesse the efficacie or the application of the agent alter. Idem secundum idem, semper natum est producere [Page]idem: He which is alwayes the same without possibility of alteration in himselfe, is at all times equally able to doe all things that in themselves are not impossible. And no man, I thinke, will say that Pharaohs election in his infancie was in it selfe more impossible, than his owne reprobation was. And hee that thinketh his owne reprobation was in it selfe impossible, cannot thinke himselfe so much bound to God, as he maketh shew of, for his infallible election.

If from the former proposition, Whatsoever is absolutely possible to God, is alwayes possible to him, a man should thus assume; [Page] To have shewed mercie to Pharaoh was absolutely possible to God, and hence conclude; Ergo, It is possible to God, to shew mercie on him at this instant: the illation, whatsoever the assertion be, includes the same fallacie of composition, which was before discovered in the Syllogisme, Quas emisti carnes, easdem comedisti; Sed crudas emisti, &c. For Pharaoh, though unto this day, one and the same reasonable soule; yet is he not one and the same object of Gods eternall decree for hardning or shewing mercie. To save any man of Gods making, implies no contradiction unto that infinite power by which he was made. [Page] To save any man that hath not made up the full measure of his iniquitie, implies no contradiction to his infinite goodnesse, no impeachment to his Majestie: it is agreeable to his goodnesse. To save such as have made up the full measure of their iniquitie, alwayes implies a contradiction to his immutable justice. And all such, and (for ought we know) only such, are the immediate objects of his eternall, absolute and irresistible will or purpose of reprobation. But when the measure of any mans iniquitie is made up, or how farre it is made up, is onely knowne to the all-seeing Judge. This is the secret [Page] wherewith flesh and bloud may not meddle; as being essentially annexed to the prerogative of eternall Majestie, belonging only to the cognizance of infinite wisdome.

The fourth generall point concerning the extent or nature of this division, He will have mercie on whom he will have mercie; and whom hee will hee hardneth.

AS some doe lose the use of their native tongue by long travelling in farre countries:The fourth generall part. so mindes too much accustomed to the Logician Dialect, [Page] without which there can bee no commerce with arts and sciences, oft-times forget the character of ordinarie speech, in matters of civill and common use.

In arts or sciences, divisions should be either formall, by direct predicamentall line, as that, [Of creatures indued with sense, some have reason, some are reasonlesse:] or at least so exact, that the severall members of the division should exhaust the whole, or integrum divided. As if a Geographer should say, [Of the inhabitants of the earth, some are seated on this side the Line, others beyond it, or just under it;] this division were good: but [Page] very imperfect i [...] he should say, [Some are seated betweene the Tropick of Cancer and the Artick circle; others betwixt the Tropick of Capricorn and the circle. Ant artick: for a great many are commodiously seated betwixt the Tropicks, (as experience hath taught later ages to reforme the errour of the Ancient:) and some likewise betwixt the Polar circles and the Poles. This division is not formall, nor so exact as is required in arts and sciences.

But in matters arbitrarie and contingent (as matters of common use for the most part are) to exact alike formall or accurate divisions, is ridiculous; especially when as well the members of the division as the divident it selfe, are termes indefinite. [Page] As if a man should say of men, [Some are extraordinarily good, some extraordinarily bad;] or of Academicks, [Some are extraordinarily acute, some are extraordinarily dull;] though every one will grant the division to bee indefinitely true, yet no man almost would acknowledge himselfe to be contained under either member; as the most part of men are not indeed. Or if one should say, Every Prince sheweth extraordinary favour to some of his subjects, and some he maketh examples of severitie; who could hence gather, that no part or not the greatest part were left to the ordinarie course of justice, or to the privileges [Page] common to all free denizons? Now wee are here to remember what was premised in the entrie into this treatise; That albeit Gods will be most immutable, yet is it immutably free, more free by much than the changeable will of man. So are the objects of this his free will more arbitrarie, than the designes of Princes. The objects of his will in this our present argument, are mercie and induration: and these he awards to divers persons; or to the same persons, at divers times, according to a different measure.That many men are not comprehended under either member of this division. Whence, if wee take these termes, in that extraordinary measure which is included in [Page] this division, the most part of men, with whom we shall usually have to deale, doe not fall within either member. The proper, perhaps the only subject of this division in Moses time, were the Israelites and Egyptians: in our Apostles time, the cast-away Jewes, and such of the Gentiles as were forthwith to bee ingraffed in their stead. If we take mercie and induration in a lesser measure, according to their lower degrees or first dispositions, scarce any man living of riper yeares but hath devolved from the one part of this division unto the other, oftner than hee hath eaten, dranke, or slept. Christs Disciples (saith [Page] Saint Mark, chap. 6. v. 52.) Considered not the miracle of the loaves, because their hearts were hardned; yet shortly after to bee mollified, that Gods mercie and Christs miracles might finde more easie entrance into them. Our habituall temper is for the most part mutable: how much more our actuall desires or operations? And whatsoever is mutably good or mutably evill in respect of its acts and operations, (which are sometimes de bono, sometimes de malo objecto) hath its alternate motions from Gods decree of hardning, towards his decree of shewing mercie, and è contra. That one and the same man according to the diversitie of time or qualification may be the true and proper subject of both parts of this division.

The doctrine contained in this [Page] passage of Scripture will never sound well for the setling of the affections and consciences of such as be Novices in faith, untill they be taught to runne this division upon the same string: Hast thou beene enlightned and tasted of the heavenly gift, beene made partaker of the Holy Spirit? Thy sinne is great, and thou art found a despiser of the riches of his bountie, unlesse thou embrace these illuminations (notwithstanding thy inbred corruptions daily increase upon thee) as undoubted pledges of his favour, and assured testimonies of his good purpose to make thee heire of eternall life. Worthy thou art to bee numbred [Page] among those perverse and way ward Jewes whom our Saviour compares to children playing in the market, if while those good motions and exultations of spirit last, thou givest not more attentive eare, than hee that danceth doth to him that pipeth or harpeth, unto that sweet voyce of our heavenly Father encouraging thee in particular as hee did sometimes the host of Israel, Oh that there were such an heart in thee alwayes, that it might goe well with thee for ever.

But eschew these or the like inferences as cunning Sophismes of the great Tempter, that old and subtile Serpent, I thanke [Page]God J have felt the good motions of the spirit, J perceive the pledges of his good purpose toward mee: but his purpose is unchangeable. Therefore is my election sure enough, I am a sealed vessell of mercy, I cannot become a vessell of wrath. If such thoughts have at any time insinuated into thy heart, or be darted upon thee against thy will; remember thy selfe in time, and thus repell them: If God harden whom hee will; if this will be immutably and eternally free; it is as free for him to harden mee as any other. And consider withall that albeit thou canst not make or prepare thy selfe to be a vessell of mercy: yet thy untimely presumption, [Page] of it continue long, in the end will make thee, as in the beginning it doth prepare thee, to be a vessell of wrath. This was the disease whereof the whole Nation of the Jewes did perish.

Doest thou see thy brother, one baptized in the name of Christ, goe on stubbornly in his wicked courses? thou doest well to threaten him with the sentence of Death. Yet limit thy speeches by the Prophets rule, Jerem. 18. pronounce him not for all this an absolute reprobate or irrecoverable vessell of wrath: give him not forthwith for dead; but rather use double diligence to prevent his death, and tell him, If God [Page]shew mercy upon whom he will shew mercy, if this his will be eternally free: it is as free for him yet to shew mercy upon supposed Cast-awayes, and to harden uncharitable and presumptuous Pharisees (for the present manifestation of his glory) as it was for him to reject the Jewes and chuse the Gentiles. That this doctrine delivered is no way prejudiciall to the certainty of salvation; but rather directs us how to make our election sure.

Perhaps the ingenuous and hitherto indifferent reader will here begin to distrust these last admonitions, and for their sakes, most of our former resolutions, as prejudiciall to the doctrine concerning the certainty of salvation. But if it please him either to looke back unto some passages of the former [Page] discourse, or to goe along with mee a little further; I shall acquaint him (though not with a surer foundation, yet) with a stronger frame or structure of his hopes, than hee shall ever attaine unto by following their rules, who I verily thinke were fully assured of their owne salvation, but from other grounds than they have discovered to us.

Surer foundation can no man lay, than that whereon both parties doe build, to wit, the absolute immutability of Gods decree or purpose. Now admitting our apprehension of his will or purpose to call, elect or save us, were infallible: yet hee that [Page] from these foundations would reare up the edifice of his faith, after this hasty manner, [Gods purpose to call, elect and save mee, is immutable; Ergo, my present calling is effectuall, my election already sure, and my salvation most immutable,] becomes as vaine in his imaginations, as if hee expected that wals of loome, and rafters of reed covered with ferne, should be able to keepe out Gun-shot, because seated upon an impregnable Rock.

For first, who can be longer ignorant of this truth, than it shall please him to consider it? That Gods purpose and will is most immutable in respect of [Page] every object possible: that mutabilitie it selfe, all the changes and chances of this mortall life, and the immutable state of immortality in the life to come, are alike immutably decreed by the eternall counsell of his immutable will. Now if mortalitie or mutabilitie have precedence of immortality in respect of the same persons by the immutable tenor of his irresistible decree: can it seeme any paradox to say, [That ordinarily there should be in every one of us as true a possibility of living after the flesh, as of living after the spirit; before wee become so actually and compleatly spirituall, as utterly to mortifie all lusts[Page]and concupiscences of the flesh?] Untill then our mortification be compleat and full, wee may not presume all possibilitie of living after the flesh to be finally expired and utterly extinct in our soules. And whether this possibilitie can be in this life, altogether so little, or truly none, as shall be in the life to come, after our mortall hopes are ratified by the sentence of the almighty Judge, I cannot affirme, if any man peremptorily will deny it; nor will I contend by way of peremptorie deniall, if it shall please any man upon probable reasons to affirme.

But if to such as finally perish, [Page] no true or reall possibilitie of repentance during the whole course of this mortall life, be allotted by the everlasting irresistible decree; in what true sense can God be said to allow them a time of repentance? How doth our Apostle say, that the bountifulnesse of God doth lead or draw them to repentance, if the doore of repentance be perpetually mured up against them by his irresistible will?

If in such as are saved, there never were from their birth or baptisme any true or reall possibility of running the wayes of death, not what sinnes soever they commit, the feare of Hell, or the declaration of Gods just [Page] judgements (if at any time they truly feared them) is but a vaine imagination, or groundlesse fancie, without any true cause or reall occasion presented to them by the immutable decree. Or if by his providence, they be at any time brought to feare hell, or the sentence of everlasting death: yet hath God used these but as bug-beares in respect of them, though truly terrible to others. And Bug-beares, when children grow once so wise as to discerne them from true terrors, doe serve their parents to very small purpose.

For mine owne part, albeit I feare not the state of absolute reprobation, yet so conscious [Page] am I to mine owne infirmities, that I would not for all the hopes, or any joy, or any pleasure which this life can afford, abandon all use of the feare of hell, or torments of the life to come.

Upon this reall possibilitie of becomming vessels of wrath, doth our Apostle ground those admonitions, Hebr. 3. 12. 13. Take heed, brethren, lest there be in any of you an evill heart of unbeleefe, in departing from the living God: But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulnesse of sin. And againe, chapt. 4. verse 1. Let us therefore feare lest a promise being left[Page]us of entring into his rest, any of you should seeme to come short of it. These and the like admonitions frequent in the Prophets and the Gospell, suppose the men whom they admonish to be as yet not absolutely reprobated, but in a mutable state; in a state subject to a mutable possibility of becomming vessels of wrath, or vessels of mercy; and by consequence, not altogether uncapable of that height of impietie unto which onely the eternall and immutable decree hath allotted absolute impossibility of repentance, or of salvation.

Upon the true and reall possibilitie of becomming vessels of mercy supposed to be awarded [Page] to all partakers of the word and Sacraments, doth Saint Peter ground that exhortation, Brethren, give diligence to make your calling and election sure: for if yee doe these things, yee shall never fall. For so an entrance shall be ministred unto you abundantly into the everlasting kingdome of our Lord and Saviour Iesus Christ: 2 Peter, 1. 10, 11. The end of this exhortation was to bring his Auditors unto that full growth in grace and good workes in this life, unto which absolute impossibilitie of Apostasie is as irresistibly assigned, by the eternall immutable decree, as finall induration or impossibilitie of repentance is [Page] unto the full measure of iniquitie.

In what proportion these two contrarie possibilities may bee mixt in all or most men before they arrive at the point of absolute impossibilitie either of Apostasie or of repentance; wee leave it to every mans private conscience to guesse or examine grosso modo, and to infinite and eternall wisdome exactly and absolutely to determine. Unto whose examination wee likewise referre it, whether the impossibilitie of repentance bee absolute or equall in all that perish; or the impossibilitie of Apostasie be absolute and equall in all that are saved, at one time [Page] or other before they depart hence: or whether the mutuall possibilities of becomming vessels of mercie or vessels of wrath, may not, in some degree or other, continue their combination in some men untill the very last act or exercise of mortall life.

God alwayes speakes, (whether by his word preached or otherwise by his peculiar providence) as unto two: because every such man hath somewhat of the flesh, and somewhat of the spirit. For men as they are the sonnes of Adam are carnall; and Gods words are all spirituall, and alwayes leave some print or touch behinde them, [Page] whereby the soule, in some degree or other, is presently hardned, or presently mollified; or at least disposed to mollification or induration. Continuall or frequent calcitration against the edge of this fierie sword breeds a Callum or compleat hardnesse; or (as the Apostle speakes) eit seares the conscience. But where it entereth, it causeth the heart to melt, and makes way for abundant mercie to follow after.

Men as yet not comne to fulnesse either of iniquitie, or of growth of faith, are but children in Christ: and God speaks to his children, while they are children, as wise and loving [Page] parents doe to theirs. Now if a kinde loving father should say to one of his sonnes, whom hee had often taken playing the wag, Thou shalt never have pennie of what is mine; and to another whom hee observed to follow his booke or other good exercises well pleasing to him, Thou shalt bee mine heire: a man of discretion would not construe his words (though affectionately uttered) in such a strict sense, as Lawyers would doe the like clauses of his last Will and Testament; but rather interpret his meaning thus; that both continuing in their contrary courses, the one should bee disinherited, and the other [Page] made heire. Though God by an Angell or voice from heaven should speak to one man at his devotions, Thou shalt bee saved; and to another at the same time, Thou shalt be damned: his speeches to the one were to bee taken as a good encouragement to goe forward in his service; his speeches to the other, as a faire warning to desist from evill: and not as ratifications of immutabilitie in either course, not as irrevocable sentences of salvation or damnation in respect of their individuall persons, but in respect of their present qualifications in whomsoever constantly continued. Saul the Persecutor [Page] was a reprobate, or vessel of wrath: but Paul the Apostle, a Saint of God, a chosen vessell. It is universally true; The seed of Abraham or Israel was Gods people: yet it is true, that the Jewes (though the seed of Abraham and sonnes of Israel) were not partakers of the promise made to Abraham. For they became those Idumaeans, those Philistines, those Egyptians, against whom Gods Prophets had so often threatned his judgements, whom they themselves had excluded from Gods temple. One principall cause of their miscarriage was their ignorance of the Propheticall language, whose threats or promises [Page] are alwayes immediately terminated not to mens persons, but to their qualifications. In their Dialect, only true Confessors are true Jewes; every hypocrite or backeslider is a Gentile, an Idumaean, a Philistine. None to whom God hath spoken by his Prophets, were by birth such obdurate Philistines, as had no possibilitie of becomming Israelites or true Confessors. The children of Israel were not by nature so undegenerate sonnes of Abraham as to be without all possibility of becomming Amorites.

The true scantling of our Apostles up-shot, [Hee will have mercy upon whom hee will have [Page]mercie, and whom he will he hardneth,] rightly taken, reacheth exactly to these points following, and no farther.

First, to admonish these Jewes by Gods judgements on Pharaoh, not to strive with their Maker, not to neglect the warnings of their peace, upon presumption that they were vessels of mercy by inheritance: seeing they could not pretend any privilege able to exempt them from Gods generall jurisdiction of hardning whom he would, (as well of the Sonnes of Abraham, as of the Aegyptians,) of diverting those beames of glory which had shined on them, upon some other nation.

[Page] It secondly reacheth to us Gentiles, and forewarns all and every one of us, by Gods fearefull judgements upon these Jewes, not to tie the immutabilitie of Gods decree for Election unto any hereditarie, amiable, nationall disposition; but to fasten one eye as stedfastly upon Gods severitie towards the Jew, as we doe the other upon the riches of his glorie and mercie towards our selves. For if he spared not the naturall branches, let us take heed lest he also spare not us, who have beene hitherto the flower and bud of the Gentiles. Behold therefore the goodnesse and severitie of God: on them which fell, severitie; but towards thee, [Page]goodnesse, if thou continue in his goodnesse: otherwise thou also shalt be cut off. And they also, if they bide not still in unbeleefe, shall bee graffed in: for God is able to graffe them in againe. The one aspect breedeth feare, the other bringeth forth hope: and in the right counterpoise of hope and feare consists that uprightnesse of minde and equabilitie of affections, without which no man can direct his course aright unto the Land of promise. This manifestation of Gods mercie to one people or other, after a kinde of equivalent vicissitude perpetuated from the like revolution of his severitie towards others, was the object of that [Page] profoundly divine contemplation, out of which our Apostle awaking, as out of a pleasant sleepe, cryes out, O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgements, and his wayes past finding out! Rom. 11. 33.

Hee that desires to have his heart filled with such a measure of joyfull admiration as will seeke a vent in these or the like unaffected serious exclamations, must feed his thoughts with contemplation of divine attributes; specially with those of infinite duration or eternitie, of infinite wisdome, of infinite goodnesse and love to man. In all [Page] which I have adventured to tread a path for others to correct or follow upon triall; being assured of this, that without the knowledge of these generalities, nothing can be said to any purpose in the particulars thus farre prosecuted, or in the like to bee prosecuted more at large, when God shall grant leasure and opportunitie.

These present disquisitions (though seeming curious, as the resolution is truly difficult) have a vulgar and immediate use; yet not so vulgarly plaine or common to all, as profitable to every particular Christian not fully perswaded in the certainty of his salvation.

[Page] The speciall aime of my intentions in this argument is, first, to deterre my selfe and others from all evill wayes whatsoever; but specially from those peculiar and more dangerous sinnes, which make up the full measure of iniquitie with greater speed: Secondly, to encourage mine owne soule and others with it, to accomplish those courses unto which the immutabilitie or absolute certaintie of election it selfe (which must in order of nature and time goe before our infallible apprehensions of it) is inevitably predestinated by the eternall and irresistible decree.

These exhortations are more [Page] fit for popular sermons, than such points as hitherto have beene discussed: whose discussion neverthelesse hath seemed unto me very expedient, as well for warranting the particular uses which I purpose (if God permit) to make out of the chapter following, as for giving such satisfaction to my best friends as God hath enabled me to give my selfe, concerning the Apostles intent and meaning in this ninth chapter.

If what I have said shall happen to fall into any mans hands, which hath a logicall head, and beares a friendly heart to truth (though otherwise no friend to mee:) yet I presume [Page] hee will not bee so uncharitable towards mee, as to suspect I have intended these premises to inferre any such distastfull conclusions as these; That election should be ex fide aut operibus praevisis, for our faith or workes sakes; That any man should be more than meerly passive in his first conversion; That the working of saving grace might be resisted; or lastly, That in man before his conversion, there should bee any sparke of free will remaining, save onely to doe evill Whosoever will grant me these two propositions, [That the unregenerate man hath a true freedome in doing evill,] and [The eternall Creator a freedome in doing good:] I will engage my [Page] selfe to give him full satisfaction, that no difference betwixt Reformed Churches concerning Predestination or Reprobation, is more than verball, or hath any other foundation besides the ambiguitie of unexplicated termes. The errors on all sides grow onely from pardonable mistakings, not so much of truth it selfe, as of her proper seat or place of residence.

FINIS.

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MANS TIMELY REMEMBRING OF HIS CREATOR;

OR An exposition delivered in a Sermon upon ECCLESIASTES 12. 1.

Remember now thy Creator in the dayes of thy youth.

LONDON, Printed by JOHN HAVILAND, for ROBERT MILBOURNE. 1638.

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MANS TIMELY Remembring of his CREATOR; OR An Exposition delivered in a Sermon upon

ECCLES. 12. 1.‘Remember now thy Creator in the dayes of thy Youth.’

WEe may consider two vertues, one for the societie of this life, Thankefulnesse; and the other [Page] for the attaining of the next life, Repentance, as precious metals, Silver and Gold. Of this Silver, of the vertue of Thankefulnesse, there are whole Mines in the Earth, books written by Morall men: but of this Gold, this vertue of Repentance, there is no Mine in the Earth; in the books of Philosophers, no doctrines. This Gold is for the most part in the Washes: Repentance for the most part is in the Waters of Tribulation: But God directs thee to it in this text, before thou commest to those Waters: Remember now thy Creator, before those evill dayes come: and then thou wilt Repent that thou didst not remember him till Now.

[Page] Here the Holy Ghost takes the nearest way to bring man to God, by awaking his Memorie. For the understanding requires long instruction, and cleare demonstration: and the Will requires an instructed Vnderstanding; and it is of it selfe, the blindest and the boldest facultie: but if the Memorie doe fasten upon any of those things, which God hath done for us; that's the nearest way to him.

Remember therefore, and Remember now. Though the Memorie be placed in the hinder part of the head: deferre not thou thy Remembring to the hindermost part of thy life. But doe it Now, Nunc in die, Now, [Page] whilst thou hast Light; and Nunc in diebus (as it is in the text) Now, whil'st God gives thee many Lights, many means to come to him; and Nunc in diebus juventutis, in the dayes of thy youth, of thy strength, whilst thou art able to doe that which thou proposest to thy selfe; and as the Originall word [...] imports, in diebus Electionum tuarum, whilst thou art able to make thy choice; whilst the grace of God shineth so brightly upon thee, as that thou maist see thy way; so powerfully upon thee, as that thou maist walke in that way: Now in thy day, and, Now in these dayes, Remember. But whom? First, The Creator; [Page] That all these things which thou delightest in and labourest for were created; they were nothing; and therefore the Memorie lookes not far enough back, if it stick onely upon Creature, and reach not to the Creator. Remember the Creator: and Remember thy Creator and in that, Remember, that Hee made thee; that Hee made thee of nothing; but of that nothing, Hee hath made thee such a thing as cannot returne to nothing againe, but must remaine forever; whether ever in glory, or ever in torments: that depends upon the Remembring thy Creator now in the dayes of thy youth.

First, Remember; which word [Page] is used oftentimes in the Scripture for Considering and taking care for; Gen. 8. 1. God remembred Noah and every beast with him in the arke: as the word contrarie to this, [Forgetting is also used for the affection contrary to it, Neglecting;] Isay 49. 15 Can a woman forget her childe, and not have compassion on the sonne of her wombe? But here wee take not Remembring so largely, but restraine it to the affection of that one facultie, the Memorie. For it is Stomachus animae, Bernard. The Stomack of the soule, that receives and digests and turnes to good blood, all the benefits formerly exhibited to us in particular, and the whole [Page] Church of God in generall.

Present that which belongs to the understanding, to that facultie: and the understanding is not presently setled in it. Present any of the Prophecies made in the Captivitie; and a Jewes understanding will take them for a diliverance from that bondage; and a Christians understanding will take them for a spirituall deliverance from sinne and death, by the Messiah, Jesus Christ. Present but the name of a Bishop or an Elder out of the Acts of the Apostles, or out of the Epistles: and other men will take it for a name of paritie or equalitie; and wee for a name of office and distinction in the [Page] Hierarchie of Gods Church. Thus it is in the understanding that is often perplexed.

Consider the other facultie, the will of man; and thereby those bitternesses betweene the Jesuites and the Dominicans in the Romane Church, even to the imputation of the crime of heresie upon one another, in questions concerning the Will of man, and how that concurres with the Grace of God; particularly, Whether the same proportion of Grace being offered by God to two men equally disposed towards him before, must not necessarily worke equally in those two? And by those bitternesses amongst persons nearest us, even to the [Page] drawing of swords, in questions of the same kinde; particularly, Whether that proportion of Grace, which doth effectually convert a particular man, might not have been resisted by the perversenesse of that mans will? Whether that grace were irresistible or no? By all these and infinite such difficulties wee may see how untractable and untameable a facultie the will of man is.

But leave the Vnderstanding and the Will, and come to the Memorie, not with matter of Law, but with matter of Fact; Let God make his wonderful works to be had in remembrance (as David speaketh;Psal. 111. 4.) present the histories of Gods protection of [Page] his children in the Arke, in the wildernesse, in the Captivities, in infinite other dangers; present this to the Memorie: and howsoever the Vnderstanding be clouded or the Will perverted; yet both lew and Christian, Papist and Protestant, Refractarie and Conformitant, are affected with a thankfull acknowledgement of his former mercies and benefits: this issue of the facultie of the Memorie is alike in them all. And therefore God in giving the Law works upon no other facultie but this; I am the Lord thy God which brought thee out of the Land of Aegypt &c. Hee onely presents to their Memorie what hee had [Page] done for them. And so in delivering the Gospell, one principall Seale thereof, the participation of his Bodie and Blood in the Sacrament, hee proceeds so too, hee recommends it to their Memorie; Doe this in remembrance of mee. This is the facultie that God desires to worke upon. And therefore, if thine understanding be too narrow to comprehend or reconcile all differences in all Churches, as what understanding is large enough to doe so? If thy will bee too scrupulous to submit it selfe to the Ordinances of thine owne Church, which sometimes a Zeale, though not perverse, yet indigested, may worke: yet [Page] have recourse to thine owne memorie. For as Saint Bernard cals that, The stomack of the soule; so wee may bee bold to call it, The gallerie of the soule, hung with so many and so lively pictures of the goodnesse and mercies of thy God to thee, as that every one of them may be a sufficient Catechisme to instruct thee in all thy particular duties to God for those mercies. And then as a well made and a well placed picture lookes alwayes upon him that lookes upon it: so shall thy God looke upon thee, whose memorie is thus contemplating him; and he shall shine upon thine understanding, and rectifie thy will too. If thy memorie [Page] cannot comprehend his mercie at large, as it hath beene shewed to his whole Church (as it is an incomprehensible thing to consider, that in a few yeares God hath made us even in number and temporall strength to our adversaries of the Roman Church:) If thy memorie have not received and held that great picture of our generall deliverance from that invincible navie; if that mercie be written in the Waters and in the Sands, where it was acted, and not in thy memorie: if thou remember not our later, but greater deliverance from that artificiall hell, that vault of powder (in which the Devils instruments lost their [Page] plot; they did not blow it up:) yet every man hath a pocket-picture about him, a manuall, a bosome booke; and if hee will but turne over one leafe of that booke, but remember what God hath done for him even since yesterday; hee shall finde by a little branch, a navigable river to saile into that great and endlesse sea of the mercies of God towards him from the beginning of his being. Doe but remember then.

Remember now, Iam. 1. 18. saith the text. Of his owne will he begat us with the word of truth, that wee should be Primitiae, the first fruits of his creatures; that as we consecrate all his creatures to him in a sober [Page] and religious use of them: so as the first fruits of all, wee should principally consecrate our selves to his service betimes.

Now there were three payments of first fruits appointed by God to the Jewes. The first were Primitiae spicarum, The first fruits of their eares of corne: and this was only about Easter. The second were Primitiae panum, the first fruits of loaves, after the corne was converted to that use: and this, though it were not so soone, yet it was early too, about Whitsuntide. The third were Primitiae frugum, of all their latter fruits in generall; and this was very late in Autumne, [Page] in the Fall, about September. In the two first of these three, in those that were offered early, God had his part; he had his part in the corne, and in the loaves: but in the latter fruits he had no portion. Offer thy selfe to God then, as Primitias spicarum, whether thou gleanest in the world, or bindest up by whole sheaves; whether thine increase be by little and little, or thou be rich at once, by the devolution of a rich inheritance and patrimony unto thee. Offer this in an acknowledgement, that this proceeds from the treasure of his goodnesse, and not from thine industrie. And offer thy selfe againe as [Page] Primitias panum, when: thou hast kneaded up riches, and honour, and favour, in a setled and established fortune: offer that to God in an acknowledgement, that hee can scatter and moulder away that estate againe, how safe soever it seemes to be setled. Offer at thy Easter, when soever thou hast any resurrection, any sense of raising thy soule from the shadow of death: offer thy confession to God, that it is the sun-shine of his grace, and not of thy moralitie. Offer at thy Pentecost, when soever the holy Ghost descends upon thee in a sierie tongue, that thou feedest thy selfe melted by the powerfull preaching of the [Page] word: offer thy confession then, that this is the proceeding of his grace, and not the disposition, or concurrence, or tendernesse of thy nature. For if thou deferre thine offering till September, till thy Fall, till thy winter, till thy death; howsoever those may be thy first-fruits, because they be the first that ever thou gavest: yet they are not such as are acceptable to God; God hath no portion in them if they come so late.

Offer thy selfe now; nay doe but offer to thy selfe now; that is but an easie request; and yet there is no more asked. Viximus mundo; vivamus reliquum nobis ipsis: Thus long we have served the world; let us serve our [Page]selves the rest of our time: but this is the best part of our selves, our soules. Expectes ut febris te vocet ad poenitentiam? Hadst thou rather a sicknesse should bring thee to God, than a Sermon? Hadst thou rather be beholding to a Physician for thy salvation, than to a Preacher? Thy businesse is to Remember: stay not for thy last sicknesse, which may be a Lethargie, in which thou maist forget thine owne name, and his that gave thee thy best name, the name of a Christian, Christ Iesus himselfe. Thy businesse is to Remember, and thy time is Now: stay not till that Angell come, that shall say and [Page] sweare, that Time shall be no more.

Remember then, and Remember Now; Nunc in die, Now whilst it is day. The Lord will heare thee in die qua invocaveris (sayes David) in the day that thou callest upon him; and in qua [...]unque die velociter exaudiet, in any day hee will heare thee quickly: but still it is Opus diei, a worke of the day, to call upon God. For in the Night, our last Night, these thoughts that fall upon us, are rather Dreames than Remembrings: upon our death-bed wee rather dreame that wee repent, than repent indeed. To him that travels by Night, a bush seemes a horse, and a horse [Page] seemes a man, and a man seemes a spirit; nothing hath its proper shape: to him that repents by Night, on his death-bed, neither his owne time nor the mercies of God have their true proportion. This night they shall fetch away thy soule, saith Christ to the secure man: but hee neither tels him who they be that shall fetch it away, nor whither they shall carry it. Hee hath no light but lightning, a sudden flash of horrour: and so is translated into the fire which hath no light. Nunquid Deus paravit nobis ignem istum? Non nobis, sed Diabolo & Angelis ejus. And yet we who are vessels so broken, that there is not a sheard left to [Page]fetch water at the pit, (as the Prophet expresseth an irreparable ruine,) no meanes in our selves to derive one drop of the blood of Christ Iesus upon us, no meanes to wring out one teare of true contrition from us, have plunged our selves into this dark, this everlasting fire which was not prepared for us. A wretched covetousnesse to be intruders upon the devill! a wofull ambition to be usurpers upon damnation! God did not make that fire for us, much lesse did hee make us for that fire: (make us to damne us? God forbid:) but yet though it were not made for us at first, now it belongs to us; the judgement [Page] takes hold of us. Whosoever beleeveth not, is already condemned: there the fire belongeth to our infidelitie, and the judgement takes hold of us. Ite maledicti; you have not fed mee, nor cloathed mee, nor harboured mee, therefore goe yee cursed: then that fire takes hold of our omission of necessarie duties and good workes. Whats our remedy now? why still this is the way of Gods justice, and his proceeding, ut sententia lata sit invalida, That if hee publish his judgement, his judgement is not executed. The judgements of the Medes and Persians were irrevocable: but the judgements of God, if they be given and [Page] published, are not executed. The Ninivites had perished, if the sentence of their destruction had not beene given: and the sentence preserved them by bringing them to repentance. So in this cloud of Ite maledicti, wee may see Day-breake, and discerne beames of Sunning light in this judgement of Eternall darknesse. If the contemplation of Gods judgements bring us to Remember him, it is but a darke and stormie Day: but yet spirituall affliction and the apprehension of Gods anger, is one Day wherein wee may Remember God. And this is Copiosa redemptio, the overflowing mercy of God, that hee affords [Page] us many dayes to remember him in: for it is not in die, but in diebus.

This Remembring which we intend, is an inchoation, yea it is a great step into our Conversion and Regeneration, whereby wee are New Creatures: and therefore wee may well consider as many dayes in this New creation, as were in the first Creation of the world.

In the first day was the making of Light: and our first day is the knowledge of him who sayes of him selfe, Ego sum Lux mundi, I am the light of the world; and of whom Saint John testifies, Erat Lux vera, Hee was the true Light which lighteth every [Page]man that commeth into the world. This is then our first day, The Light, the knowledge the profession of the Gospell of Christ Iesus. Now God made Light first, ut operaretur in Luce, saith Saint Augustine, that hee might worke in the light, in producing other creatures: not that God needed Light to worke by, but for our example. God hath shed the beames of the light of his Gospell, first upon us in our Baptisme, that wee might have that Light to worke by, and to produce our other Creatures; and that in every enterprise wee might examine our selves, our consciences, whether we could not be better content, that that [Page] Light went out, or were Eclipsed, than the light of our owne glory: whether wee had not rather that the Gospell of Christ Iesus suffered a little, than our owne ends and preferments.

God made Light first, that hee might make his other creatures by the light, (saith Saint Augustine:) and hee made that first too, ut cernerentur quae fecerat (saith Saint Ambrose) that these creatures might see one another: for frustrà essent si non viderentur, saith that Father, It had been to no purpose for God to have made creatures, if hee had not made Light, that they might see one another, and so glorifie him. God hath given [Page] us this Light of the Gospell too, that the world might see our actions by this Light. For the noblest Creatures of Princes, and the noblest actions of Princes, Warre, and Peace, and Treaties, and all other Creatures and actions, which move in the lower Spheares, Frustra sunt, they are good for nothing, they will come to nothing, they are nothing, if they abide not this Light, if there appeare not to the world a true Zeale of the preservation of the Gospell, and that wee doe not in any thing erubescere Evangelium, bee ashamed of making and declaring the love of the Gospell to be our [Page] principall end in all our actions.

Now when God had made Light, and had made it to these purposes, Hee saw that the light was good, sayes Moses. This Seeing implyes a consideration, a deliberation, a debatement: That a religion, a forme of professing the Gospell, be not taken, or accepted blindly, nor implicitly. Wee must see this light; and then the Seeing that it is good implyes the accepting of such a religion as is simply good in it selfe; not good for ease or convenience, not good for honour or profit, not good for the present, or the state of other businesses, not good for any [Page] collaterall or by-respects; but simply, absolutely, and in it selfe good.

And when God saw this light to be good, then hee severed Light from darknesse: so as no darknesse must be mingled with the Light, no dregges or ragges of Idolatrie and superstition mingled with the true Religion. But God severed them otherwise than so too: hee severed them (as wee say in the Schooles) Non tanquam duo positiva, that Light should have a being here, and Darknesse a being there; but tanquam Positivum & privativum, that Light should have an essentiall being, and Darknesse utterly abolished. And [Page] this severing must hold in the Profession of the Gospell too; not so severed as here shall be a Sermon, and there a Masse: but that the true religion be really professed, and corrupt Religion be utterly abolished. And then and not till then it was a Day, (sayes Moses.) And since God hath given us This day, The light of the Gospell, to these uses, to trie our owne purposes by, in our selves, and to shew and justifie our actions by, to the world; since wee see this Religion to bee good, and that it is professed advisedly, and not implicitly; but so that it is able to abide any triall that the adversarie will put us to, of antiquities,[Page]Fathers and Councels, since it is so severed, as that there are sufficient lawes and meanes for the abolition of superstition utterly: since God hath given us this day; Qui non humiliabit animam in die hac, &c. (as Moses speakes of other dayes of Gods institution) hee that will not throw downe himselfe before God on this day, in humble thanks that wee have it, and in humble prayer that wee may still have it: hee does not remember God in his first day; he doth not consider how great a blessing the light, the profession of the Gospell is.

To make shorter dayes of the rest (for we must passe through [Page] all the dayes in a few minutes:) God in the second day made the firmament to divide betweene the waters above, and the waters below. And this firmament in man is Terminus cognoscibilium, The limit of those things which God hath given a man meanes and faculties to conceive and understand of him. Hee hath limited our eyes with a starrie firmament too, with the knowledge of those things quae ubique, quae semper, which those starres whom hee hath kindled in his Church, The Fathers and the Doctors have ever from the beginning proposed as things necessarie for the salvation of our soules. As for the eternall decrees of God, and [Page] his unrevealed will and mysteries, and the knottie and inexplicable perplexities of the Schooles, they are waters above the firmament. Here Paul plants, here Apollo waters, here God raiseth up men to convey to us the dew of his Grace, by waters under the firmament, by visible meanes, by Sacraments, and by the Word so preached and so explicated, as it hath beene unanimly and constantly from the beginning of the Church.

And therefore this second day is consummated and perfected in the third: for in the third day, God came to that, Congregentur Aquae, Let the waters be gathered together into one place. God hath [Page]gathered all the waters of life into one place; all the doctrines necessarie for the life to come into the holy Catholick Church. And in this third day, God came to his Producat terra, there here upon Earth all herbs and fruits necessarie for mans food should bee produced: that here in the visible Church should bee all things necessarie for the spirituall food of our Soules. And therefore in this third day God repeats twise that testimonie, Vidit quod esset bonum, Hee saw that it was good, that all herbs and trees should bee produced that bee seed; all doctrines that are to bee seminall to be proseminated, and propagated, and [Page] continued to the end, should be taught in the Church: But for such doctrines as were but to vent the passions of vehement men, or to serve the turne of great men for a time, for collaterall doctrines, temporarie, interlinearie, marginall doctrines, which belong not to the bodie of the text, to fundamentall things necessarie to salvation: for these, there is no Vidit quod bonum, no testimony that they are good. Now, si in diebus istis, if in these dayes, when God gives thee a Firmament, a knowledge what thou art, to learne concerning him; and when God gives this collection of Waters, and this fruitfulnesse of [Page]Earth, the knowledge how to receive these necessarie doctrines: if in these dayes thou wilt not Remember God, it is an inexcusable and irrecoverable Lethargie.

In the fourth dayes worke, which was the making of the Sunne and Moone. Let the Sunne to rule the day be a testimonie of Gods love to thee in the sunshine of temporall prosperitie: and the Moone to shine by night, be the refreshing of his comfortable promises of the Gospell, in the darknesse of adversitie. Remember in this thy day, that he can make thy Sunne to set at noone, blow out thy taper of prosperitie when it burnes [Page] brightest: and he can make thy Moone to turne to bloud, make all the promises of the Gospell which should comfort thee in adversitie, turne to despaire and obduration.

Let the fifth dayes worke, which was the creation Omnium reptilium & volatilium omnium, signifie either thy humble devotion, wherein thou sayest, Vermis ego & non homo, I am a worme, Oh God, and no man, &c. or let it signifie the raising of thy soule in that securitie, Pennas columbae, that God hath given thee the wings of a dove to flie to the wildernesse from the temptations of this world, in a retired life and contemplation. [Page] Remember in this day too, that God can suffer even thy humilitie to strive and degenerate into an uncomely dejection, stupiditie, and senselesnesse of the true dignitie, and the true libertie of a Christian: and hee can suffer thy retiring of thy selfe from the world, to degenerate into a contempt and despising of others, and an over-valuing of thine owne perfections, thine owne puritie and imaginarie righteousnesse.

Let the sixt day, on which both man and beast were made of earth, (but yet a living soule breathed into man) remember thee, that this earth which treads upon thee must returne to the earth [Page] which thou treadest upon; this body which loads thee, must returne to the grave, and thy spirit returne to him that gave it.

And let the Sabbath remember thee too, that, since God hath given thee a temporall Sabbath, placed thee in a Church of peace; thou must perfect all in a Sabbath, in a conscience of peace, by remembring now thy Creator in all, in some, in one of these dayes of the New weeke: either as God hath created a first day in thee by giving thee the light of the Gospell; or a second day, by giging thee a Firmament of knowledge of the things that concerne thy salvation; or a third [Page]day, accesse to that place where those doctrines and waters of life are gathered together, the Church; or a fourth day, wherein thou hast a Sun and a Moone, Thankfulnesse in prosperitie, and Comfort in adversitie; or a fifth day, in which thou hast Reptilem humilitatem, & volatilem fiduciam, an humble dejecting of thy selfe before God, and yet a sure confidence in God; or as in thy sixt day, thou considerest thy composition, that thou hast a body that must dye, though thou wouldst have it live, and thou hast a soule that must live, though thou wouldest have it die.

Now all these dayes are contracted [Page] into a lesse roome, in this text, into two: for here the originall word, [...] is, either In diebus juventutis, in the dayes of thy youth; or In diebus electionum tuarum, in the dayes of thy choices, or whilst thou art able to make thy choice.

First therefore if thou wouldst be heard in Davids prayer, Delict a juventutis, &c. Oh Lord remember not the sinnes of my youth: remember to come to this prayer In diebus juventutis, in the dayes of thy youth. Job. [...]9 4.

Iob remembers with sorrow how hee was in the dayes of his youth, when Gods providence was upon his Tabernacle: and it is a sad, but a late consideration, [Page] with what tendernesse of conscience, what scruple, what remorses wee entered into the beginning of sinnes in our youth; and how indifferent those sins are growne to us now, and how obdurate wee are growne in them.

It was Jobs sorrow to consider his youth, Tobit. 1. 4. and it was Tobits comfort, When I was young (saies hee) all my tribe fell away; but I alone went often to Jerusalem.

For,Lam. 3. 27. It is good for a man to beare his yoak in his youth, saith Jeremie: and even then when God had delivered over his people to be afflicted purposely; yet he complaines on their behalfe,Isay 47. 6. that the persecutor laid the heaviest[Page]yoak upon the ancientest men.

Age is unfit for burdens: and to reserve the weight, and burden of our conscience, conversion and repentance till our age, is an irregular, incongruous and a disproportioned thing. Labore fracta instrumenta ad Deum ducis, Basil. quorum nullus est usus? Wilt thou pretend to work in Gods building, and bring no tooles, but such as are blunted and broken in the service of the world? No man would present a lame horse, a disordered clock, a torne booke to the King. Caro est jumentum, August. thy body is thy beast, thy flesh is thy horse; wilt thou present that to God, when it is lame and tired with [Page] excesse of wantonnesse? when thy clock, the whole course of thy life is disordered with passions and perturbations; when thy booke, the historie of thy life, is torne, and a thousand sins of thine owne torne out of thy memorie; wilt thou then present this Clock, this Booke so defaced and mangled, to thy God? Thou pretendest to present that indeed which thou doest not present; Temperantia non est temperantia in senectute, sed impotentia intemperantiae; Thou pretendest to present temperance and continence to God, and in age temperance is not temperance, but onely a disabilitie of being intemperate. It is often and well [Page] said, Senex bis puer, An old man returnes to the ignorance and frowardnesse of a child againe: but it is not Senex bis juvenis, an old man returnes to the dayes of youth againe, to present fruits acceptable to God, so late in his yeares. Doe this then, In diebus juventutis, in thy best strength, and when thy naturall faculties are best able to concurre with the grace of God.

Doe it too in diebus electionum tuarum, Whilst thou maist chuse. For if thou hast worne out this word in one sense, that it be too late to Remember him in the dayes of thy youth thats sinfully and negligently spent already: yet as long as thou art able to make [Page] a new choice, to chuse a new sinne; that when the heats of youth are not overcome but burnt out, then thy middle age chuseth ambition, thine old age covetousnesse: as long as thou art able to make this choice, art thou not able to make a better than this? God testifies the power that hee hath given thee;Deut. 30. 19. I call heaven and earth to record this day, that I have set before you Life and Death, &c. therefore chuse life: if this choice like you not (saies Josuah to the people) If it seeme evill in your eyes to serve the Lord, Josuah 24. 15. chuse you this day whom you will serve. Heres the Election day, bring that which you [Page] would have into the ballance, with that which God presents you, and tell mee what you would chuse to preferre before God. As for honour, and favour, and health, and riches; perchance you cannot have them, though you chuse them: but if you have, can you have more of them than they have had, to whom these very things have beene occasions of ruine? It is true, the market is open till the last bell ring and ring out, the Church is open and grace offered in the Sacraments of the Church: but trust not then to that Rule, That men buy cheapest at the end of the Market; that heaven may bee had for a breath [Page] at the last, when they that stand by thy bed and heare that breath, cannot tell whether it be a sigh, or a gaspe; whether a religious breathing and anhelation after the next life, or a naturall breathing and exhalation of this. But finde thou a spirituall good husbandry in that other rule, That the best of the market is to be had at first, at the beginning. For howsoever in thine age, there may be by Gods working Dies juventutis, God may make thee a new creature, and so give thee a new youth (for as God himselfe is Antiquissimus dierum, so with God no man is superannuated:) yet when age hath made a man impotent [Page] for sinne, these are not properly Dies electionis, when hee forbeares sin out of an impotencie towards that sinne. And therefore whilst thou hast a choice, meanes to advance thine owne purposes, meanes to defeat other mens purposes by evill meanes, Remember. But whom? Creatorem: for wee have done with the facultie to be excited, the Memorie, and with the time Now, &c. And wee come to the Object, the Creator.

And there Remember first The Creator; secondly, Thy Creator.

And Remember The Creator, first, because the Memorie can goe no farther than the Creator. [Page] The Memorie reaches farre: but it must finde something done. And what was done before the Creation? wee have therefore no meanes to conceive or to apprehend any of Gods actions before that. For when men will speake of Decrees of Reprobation, decrees of Condemnation, before a Decree of Creation, this is not the Holy Ghosts place, they goe before him: for they Remember God a Judge and a Condemning Judge before the Creator. This is to put a preface before Moses his Genesis. God will have his Bible begin with the Creation; and wee will not be content with that In principio, but wee will seeke out Ante [Page]Principium to know what God did before hee did any thing ad extra.

The In principio of Moses we can Remember, that God created the Heaven and the Earth in the beginning: but the In principio of Saint Iohn, the Beginning that he begins his Gospell withall, the Eternall beginning, wee cannot Remember. Wee can Remember Gods Fiat in Moses; but not Gods Erat in Saint Iohn. What God hath done for us, is the Object of our Memorie; not what God did before wee or any things else was. For when it is said in our Translation, Iohn 7. 39. The Holy Ghost was not yet given; because that Jesus was not yet [Page]glorified; though the supplement seeme necessary for the clearing of the sense, yet the word Given is not in the text: but it is simply Spiritus sanctus non erat, the holy Ghost was not. Non erat antequam operaretur, saies Saint Augustine: Hee was not to this intendment and purpose; hee was not manifested nor declared to us, till hee wrought in us. And so wee say of God in generall, not considered in any one person, wee cannot remember him but in producing of his workes, in the Creation. Thy Bible begins there, thy Creed begins there; and thou hast a good and a perfect memorie, if thou remember [Page] all that is presentd unto thee by those wayes: and those wayes goe no higher than the Creator. Remember the Creator then; because thou canst Remember nothing beyond him.

And Remember the Creator so too, that thou maist stay upon nothing on this side him: that so neither height, nor depth, nor any other Creature may separate thee from God; not onely separate thee finally, but not retard thee any other wayes; but as the love of the Creature may lead thee to the Creator. Wee see faire shipping in the River: but all their use were gone, if the River led not into the Sea. Wee see men fraughted with honour [Page] and riches: but all their use is gone, if they lead them not to the honour and glory of the Creator. And therefore saies the Apostle, 1 Pet. 4. 19. Let them that suffer commit their soules to God as to a faithfull Creator. Hee had gracious purposes upon us in our Creation; and if hee bring us back againe to as good a state as wee had in our Creation, wee enjoy the very Redemption too.

This is then the true contracting: and this is the true extending of this facultie of the Memorie, to Remember the Creator, and stay there, because there is no prospect farther: and to Remember the Creator, and get so farre, because there is no safe [Page] footing, nor relying upon any creature. Remember then the Creator:

And Remember thy Creator. If thou desire wisdome; Quis prudentior Sapientia? where wilt thou seeke it, but of him who is Wisdome it selfe? If thou desire profit, Quis utilior bono? Who can profit thee more than Goodnesse it selfe? And if thou wouldest Remember that which is neerest unto thee; Quis conjunctior Creatore? Who is so neer thee, as hee that made thee, and gave thee thy being? What purpose soever thy Parents or thy Prince have to make thee great: how, had all these purposes beene frustrated, if God had not [Page] made thee before? Thy very Being is the greatest degree. As in Arithmetick, how great a number soever a man expresse in many figures; yet when all is done, and that wee begin to reckon and name this number, the first figure of all is the greatest of all: So what degrees or titles soever a man hath in this world, the greatest of all is the first of all; that hee had a being by Creation: for the distance of Nothing to a little is the best degree of this life. And therefore Remember thy Creator, as by being that, hee hath done more for thee than all the world beside.

And Remember so too, with [Page] this consideration, that since thou hast a Creator, thou wast once Nothing: Hee made thee, hee gave thee a Being: theres matter of Exaltation. He made thee ex nihile, thou wast lesse before than a worme; theres matter of Humiliation.

But hee did not make thee Ad nihilum, to returne to Nothing againe: theres matter of Studie and Consideration, how to make thine immortalitie profitable unto thee. For it is a deadly immortalitie, if thou be immortall onely for immortall torments.

That Being which wee have from God shall not returne to Nothing: nor that Being which [Page] wee have from men neither. As Saint Bernard saith of the Image of God imprinted indelibly in mans soule, Vri potest in Gehenna, non exuri; That soule which descends to Hell, carries the Image of God thither too, and that can never be burnt out in Hell: So those Images, those impressions which we have received from Men, from Nature, from the World, the Image of the Lawyer, the Image of the Lord, the Image of the Bishop, may all burne in Hell; but they cannot be burnt out: not onely, not those soules, but not those offices shall returne to Nothing; but our condemnation shall be everlastingly aggravated, for [Page] the ill use of these offices.

Remember therefore thy Creator, who, as he made thee of nothing, shall hold thee still to his glorie, though to thy confusion in a state capable of his heaviest judgements. For the court of God is not like other courts, that after a surfet of pleasure, of greatnesse, a man may retire: after a surfet of sinne, there is no such retiring, as a dissolution of the soule to nothing. And therefore remember, that he made thee; thou wast nothing: and what hee made thee; thou canst not be nothing againe.

To shut up this circle, and to returne to the beginning; to excite the particular facultie of [Page] the memorie. As wee remember God: so for his sake, and for him, let us remember one another. In my long absence and farre distance remember mee, as I shall doe you, in the eares of God: to whom the farthest East and the farther West are but as the right and left eare in one of us. Wee heare with both eares at once; and hee heares in both places at once. Remember mee; not my abilities. For when I consider my Apostleship to you, that I was sent to you, I am in Saint Pauls Quorum; Quorum ego minimus; I am the least of them that have beene sent unto you: and when I consider mine infirmities, (I know I [Page] may justly lay a heavier name upon them) I know, I am in his other Quorum, Quorum ego maximus; sent to save sinners, of whom I am the chiefest. But yet remember my labours, my endevours, at least my desires to doe that great service of making sure your salvation: and I shall remember your religious cheerefulnesse in hearing the Word, and your Christian-like respect to those who bring this Word unto you; and of me in particular, so farre above my merit. And so as your eyes that stay here, and mine that must bee far off, for all that distance, shall meet every morning in looking upon the same Sunne, and meet [Page] every night in looking upon the same Moone: so our hearts may meet morning and evening, in that God, who sees and heares alike at all distances. That you may come up to him in your prayers on my behalfe, that I (if I may bee of any use for his glorie and your edification in this place) may be restored to you againe in this place: and I may come up to him in my prayers on your behalfe, that what Paul soever shall plant here, and what Apollo soever shall water here, he himselfe will bee pleased to give the increase. And that if I never meet you, till by severall wayes wee have met in the gates of death; that [Page] within the gates of heaven I may meet you all, and there say to my Saviour and your Saviour, that which he said to his Father and our Father; Of those whom thou gavest me I have not lost one.

Remember me thus, you that stay in this kingdome of peace, where no sword is drawne but the sword of justice: as I shall remember you in those kingdomes, where Ambition on the one side, and a necessarie defence of religion against imminent persecution on the other side, hath drawne many swords. And Christ Jesus remember us all in his kingdome, to which though wee must saile through a sea, yet it is the sea of his [Page] bloud, in which never soule suffered shipwrack. Though we must bee blowne with strong windes, with vehement sighes and groans for our sinnes: yet it is the Spirit of God that blowes all that winde in us, and shall blow away all contrarie windes of diffidence in his mercy. It is that kingdome, where we shall all be souldiers, but of one armie, the Lord of hosts; and all children of one Quire, the God of harmonie and consent; where all clients shall retaine but one Advocate, the Advocate of us all, Christ Jesus; and yet every client receive a sentence on his side; not onely a verdict of not-guiltie, a non-imputation [Page] of sinne; but a Venite Benedicti, a reall participation of an immortall crowne of glorie: where there shall bee no difference in affection nor in voice, but wee shall all agree as fully and perfectly in our Hallelu-jah and our Gloria in excelsis, as God the Father, God the Sonne, and God the holy Ghost agreed in their Faciamus Hominem; wee shall praise the whole Trinitie as unanimly, as the Trinitie concurr'd in making us. To end, it is the kingdome where we shall end, and yet begin but then; where we shall have continuall rest, and yet never grow lazie; where wee shall have more strength, and no enemie; [Page] where wee shall live, and never die; where we shall meet, and never part; but here we must.

FINIS.

Information about this book

Title statement

Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he 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.Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes

Jackson, Thomas, 1579-1640.

Edition statement

1640

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A07540

ID [STC]

STC 17920

ID [STC]

ESTC S100914

ID [EEBO-CITATION]

99836741

ID [PROQUEST]

99836741

ID [VID]

1027

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A07540)

Transcribed from: (Early English Books Online ; image set 1027)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1320:03)

Source

— Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he 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., Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes, Jackson, Thomas, 1579-1640., Gods just hardning of Pharaoh, when he had filled up the measure of his iniquity. aut, Donne, John, 1572-1631. aut, Milbourne, William, b. 1598 or 9..

Extent

[2], 319, [1] p.

Printed [by John Haviland] for M[armaduke] P[arsons] for Iohn Stafford, dwelling in Black-horse-Alley neere Fleetstreet,. London :: 1640.. (A reissue of "Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes", London, 1638, edited by William Milbourne, with cancel title page printed by M. Parsons; text printed by John Haviland.) ("Of Christs fervent love to bloudy Jerusalem" and "Of Gods just hardning of Pharaoh, when he had filled up the measure of his iniquity" are by Thomas Jackson, Dean of Peterborough; the latter has its own separately dated title page. "Of mans timely remembring of his creator" is by John Donne, and has its own separately dated title page; register is continuous.) (Printer's name from STC.) (Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library.)

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