Christs Love and Affection Towards Jerusalem, Chapter 8

Christs Love and Affection Towards Jerusalem · Chapter 8

p. 72CHAP. 8.

That Gods meaning in the generall offer of grace is ſincere.

Chap. 8 COncerning the ſecond thing, to wit, the ſincerity of Gods meaning in this generall offer, it may appeare from theſe foure grounds.

1 From his appointing of meanes for that end.

2 From the nature of the meanes which hee appointeth.

3 From his earneſtneſſe in preſſing and perſwading men to uſe the ſame.

4 From his promiſe of a bleſſing to the carefull and diligent uſe of them.

1 From the appointing of meanes; for God would not ordaine and appoint meanes to bee uſed, if he had no purpoſe or intention of bringing men to that end, for which they were appointed, and to which they lead. No man will provide wood, and ſtone, and other materials, and then hire workmen to hew and ſquare, ſmooth and poliſh them with choyce inſtruments, that never intends to build a houſe. No man will take order with ſervants to plow his field, and ſow his ſeed in it, that never intends a crop or harveſt: So GOD would not appoint meanes to bee uſed by men for the obtaining of life and ſalvation, if hee had no minde or meaning p. 73to beſtow it upon themaaRuiz. de voluntate Dei, diſput. 20 ſ. 6. Quia Deus vult medium ſalutis, formaliter ut medium, convincitur eum velle ſingulorum ſalutem, quae eſt finis, et conſequenter non habere voluntatem antecedentem, impediendi conſequutionem finis: quia medium formaliter, ut medium, quiddiattivè conſiſtit in eo, quod deſtinetur ad finem actualiter conſequendum: qui ergo antecedenter, et quantum eſt ex parte ſuâ, impedimentū medio vult opponere, ne finem actualiter cōſequatur, eo ipſo vult in medio, non exerceri rationem medii: nam qui vult medium formaliter ut medium, vult illud propter finem, unde prius, et magis vult finem.; for the meanes, as meanes, are neither uſefull nor deſirable, but as they ſtand in reference to the end: The end is deſirable for it ſelfe, as having that in it which is apt and ſufficient to fill and ſatisfie the deſire of the ſoule; but the means have nothing in them which is amiable, pleaſing, or worth the deſiring, but what they receive by an influence which the end hath into them. No wiſe Phyſitian will preſcribe or appoint bitter Pils and potions to be taken for any ſweetneſſe or pleaſantneſſe which they have in themſelves, but onelyonly out of a deſire, and in hope of obtaining health, which is the end for which they are made; a man may in ſome ſort deſire the end, that doth not deſire the meanes that lead unto it; as the ſluggard, that deſires wealth, but will not labour or take paines to get it; but as the Schoolmen well obſerve, hee can in no ſort will and deſire the meanes, but he muſt withall will and deſire the end for which they were appointedbbAquin. 1.2 q. 8. art. 3. Voluntas poteſt ferri in finem, in quantum hujuſmodi, ſine hoc quod feratur in ea quae ſunt ad finem, ſed in ea quae ſunt ad finem, in quantum hujuſmodi, non poteſt ferri, niſi feratur in finem.: And therefore if God have appointed meanes to bee uſed for the obtaining of life and ſalvation, there can bee no queſtion made touching the truth and ſincerity of his purpoſe and intention of giving life and ſalvation to all, and every one that is carefull and deſirous to uſe the ſame; becauſe the meanes in which hee offereth mercy, they are his owne meanes, even of his owne appointment; and if he had no minde or meaning p. 74to beſtow thoſe bleſſings on men, which hee commands them to ſeeke, then ſhould the meanes be appointed in vaine, which is farre from the thoughts and counſels of the moſt wiſe God: for if Nature, which is but Gods Hand-maid, appoint nothing in vaine, much leſſe will the God of Nature doe it. ccEſa. 45.19.Isa 45:19I ſaid not in vaine to the ſeed of Iacob, Seeke ye me: for I the Lord ſpeak righteouſneſſe, and declare righteous things.

If a King doe not onelyonly offer a pardon to a Traitor that is baniſhed, but alſo appoint meanes, and ſet him in a way by which hee may obtaine it; it is a ſigne that his meaning is reall in the tendrie of it, and that his purpoſes and intentions are ſerious in it. Even ſo it is with God, hee is generall in the offer and tendrie of ſalvation, as hath beene ſhewed, and he appointeth meanes to be uſed by all, for the obtaining of it; and therefore hee meanes ſincerely, as the offer imports. When the woman of Tekoa goes about to perſwade David to call home Abſolon, whom hee had baniſhed, and be reconciled with him, ſhee drawes her argument from the example of God, who is willing to be reconciled to the baniſhed ſonnes of men, if meanes be uſed for it; nay, himſelfe hath appointed meanes for the procuring of itdd2. Sam. 14.14.2 Sam 14:14; God accepteth no mans perſon, yet hath hee appointed meanes not to caſt out from him him that is expelled: and therefore his purpoſes and intentions are ſerious in it: Men cannot be ſo willing to bee reconciled to God, as he is willing to receive them againe into his favour; God is the more p. 75willing of the two, becauſe he makes the firſt offer of it, and ordaines and appoints meanes for the furtherance and procuring of it; and as a learned Writer obſerveseeMat. Martin. in Schol. Premenſ. profeſſor. com. in Pſal. 2. pag. 285. Non dubitabo in eo me nunc ſtatu vitae eſſe, ubi miſericordiae janua patet, ut ego non poſſum eſſe tam cupidus ad ingrediendum per eam, quin Deus longè ſit promptior, ad me recipiendum: abſit enim ut mihi quiſquam perſuadeat, me eſſe proniorem ad diligendum Deum, quam ille ſit ad me amandum: hac itaque ignominia Deum meum neutiquam aſficiam, ut exiſtimare velim, me eſſe melius affectum in Deum, quam ille ſit in me animatus.Ps 2, it caſts a great ignominy and reproach upon God, for any to thinke that hee ſtands better affected towards God, than God doth to him. The truth of this will yet further be cleared, if it be well conſidered; either what God himſelfe ſpeakes of his owne purpoſe and intention in the appointing of meanes; or what the Scripture ſaith of the neglect of the ſame: God knowes beſt his owne minde and meaning, and there is no better way to judge aright of it, than according to that report which hee himſelfe makes of it. Now ye know what Chriſt ſaith of himſelfe,ffIohn 5.34.John 5:34 Theſe things have I ſpoken, that yee might be ſaved: where it is cleare, that his purpoſe and intention in ſpeaking the Word of life, is to bring men to life; and the purpoſe and intention of God in all the meanes and mercies hee ſhewes unto them, is to lead them to repentance ggRom. 2.4.Rom 2:4. yea, God himſelfe in affording thoſe meanes, is ſaid to expreſſe his willingneſſe to purge them from their ſinnes;hhEzek. 24.13.Ezek 24:13 I would have purged thee, but thou art not purged, &c. his readineſſe to heale and cure the diſeaſes of their ſoules: iiJer. 52.9.Jer 52:9Wee would have cured Babel, but ſhe is not healed, &c. his deſire to gather them under the wings of his mercy;kkMat. 23.37.Matt 23:37 O Ieruſalem, Ieruſalem, how often would I have gathered thee, even as the Henne gathers her Chickens under her wings, &c! And what could bee ſaid more plainly to manifeſt and declare the p. 76truth and ſincerity of his meaning in thoſe offers and tendries of ſalvation which are made unto them; the ſame is likewiſe apparent by that which the Scripture ſpeakes of the neglect of the meanes; to wit, that men miſſe of thoſe bleſſings which they might have had, if they had not beene wanting to themſelves in that kinde:ll2 Theſ. 2.10.2 Thess 2:10 They received not the love of the truth that they might be ſaved: their neglect in this kinde is ſaid to hinder and keepe backe good things from them, as the Prophet ſpeakes;mmIer. 5.25.Jer 5:25 Your iniquities have turned away theſe things, and your ſinnes have hindered good things from you: and againe,nnIſa. 59.2.Isa 59:2 Your iniquities have ſeparated betweene you and your God, and your ſinnes have hid his face from you that he will not heare. Now the neglect of duty cannot be ſaid to turne away that bleſſing which was never intended to be given upon performance of the ſame. If God had not prepared bleſſings for his people, and provided meanes by which they might bee made partakers of them, and withall had a ſincere purpoſe and intention, upon ſome conditions, to beſtow the ſame upon them, they could not be ſaid by their ſinnes and iniquities, in neglecting the meanes, to turne away thoſe bleſſings from them.

2 The truth and ſincerity of Gods meaning in that generall offer of life and ſalvation, which hee makes to men, may appeare from the nature of the meanes which hee appointeth; becauſe they are ſuch, as in their native tendency lead unto it, there is no better way to judge of Gods purpoſe p. 77and intention in appointing meanes, than by the nature of the meanes themſelves; for looke what is the end which the meanes in their owne nature tend unto, and that is Gods end in the appointing of them, and in his ordinary courſe of dealing with men, as the learned obſerve**Sen. Theol. mag Brit. ar. 3. & 4. ad theſ. 3. Ex natura beneficii oblati, et verbo Dei apertiſſimo, judicandū eſt de illis gratiae auxiliis, quae hominibꝰ ſuppeditantur, non autem ex abuſu, aut eventu. Cum igitur Evangeliū, ex ſua natura vocet homines ad poenitentiam et ſalutem, cum gratiae excitamenta eodem tendant, nihil hic ſimulatè à Deo agi putandum eſt.: becauſe the means are alwayes choſen and appointed, for and out of a love and deſire of the end. If the Phyſitian preſcribes ſuch receipts to his ſick patient, as are in their owne nature apt and fit to cure his diſeaſe; what other thoughts can be entertained touching his purpoſe and intention, but that he meanes truely and ſincerely to doe him good? when a Maſter puts his ſervant into ſuch a way, and gives him order and direction to hold on and goe forward in it; what other thoughts can be conceived of his purpoſe and intention, but that he ſhould come to ſuch a place whither that way leades, and brings unto? even ſo when God wils and requires that I ſhould uſe ſuch meanes, that I ſhould walke in ſuch a way, as leads to life and happineſſe; what other thoughts can be entertained touching his end and purpoſe in ſo doing, but that he meanes truly and ſincerely that I ſhould come to that end, which that way and meanes leade untonnHeming. ad Eph. c. 1. ver. 6. pa. 386. Cum Deus invitat omnes per praedicationē Evangelii ad fidem, non eſt dubitā dū, quin revera velit omnium ſalutem: abſit enim à piis mē tibꝰ procul, entire cor miſerétis diſc…e pare à voce vocantis.Eph 1:6?

If God ſend me food and nouriſhment, which in its owne nature is apt, and alſo appointed for the preſerving and maintaining of life; ſhall I thinke that it is his purpoſe & intention in ſo doing, that I ſhould pine away, and die of famine? If God ſend me rayment and apparell, which in it ſelfe is apt, and in its own nature ordained to cloathe the p. 78body; ſhall I thinke it is his purpoſe and intention that I ſhould goe naked? what were this but to ſay that God intends to fill the world with darkneſſe, when he cauſeth the ſun to ſhine upon it? or that he intends to ſcorch and burne up the fruits of the earth, when he cauſeth the former and later raine, in ſeaſonable and plentifull ſhowers to deſcend upon it? whereas there is an inſeparable connexion betweene the end and the meanes. In Gods ordinary courſe and dealing with men, of his own accord, he never ſeparates them or puts them aſunder, neither would he have his people to doe it: as he would not have them expect the end, any other way than in the uſe of the meanes appointed by him; ſo neither would he have them doubt of obtaining the end, if the meanes be carefully uſed according to his will: as Chriſt implyes in that ſpeech of his to the woman of SamariaooMuſc. com. in loc. Divina providentia, non ſolū in Chriſto conſiderat, quibus bonis egeamus, ſed et ad petendū allicit, ad dandū patara et expoſita, modo petamus. Ferus in lo. Nulla igitur nobis, remanet excuſatio, ſi ſpiritualia bona non conſequamur: ſignū enim eſt quod ea non petimus., If thou hadſt asked, he would have given thee water of life ppJohn 4.10.John 4:10: Where yee ſee, mans asking, and Gods giving, mans uſing of the means aright, and Gods bleſſing of the ſame for the attaining of his end, are inſeparably knit together in the ordinary courſe of divine Providence: and it is a great ſinne in any to entertaine ſuch a thought of God, as that his primarie purpoſes and intentions, run a quite croſſe and contrary way, to that which the meanes in their owne nature leade unto. For as Manoahs wife ſaid to her husband,qqJudg. 13.23.Judg 13:23 If the Lord would kill us, he would not have ſhewed us all theſe things, nor have told us any ſuch matter: ſo if God did abſolutely intend, by an antecedent p. 79purpoſe, to deny the bleſſing, he would never afford thoſe meanes, which in themſelves are apt, and by vertue of his owne gracious appointment, availeable alſo for the obtaining of it: becauſe in ſo doing, hee ſhould goe croſſe and contrary to himſelfe; and therefore whereſoever the Goſpell is preached, God giveth, or is prepared to give the bleſſing which is offered, and the mercy which is therein tendered to any. And as one ſaith well, He is ſerious in the ſalvation of every ſoule, to which the word of ſalvation is ſentrrJ. Ya…es in his treatiſe called the Saints ſuffering and ſinners ſorrow, p. 196.: Every hearer in the Church is zealouſly perſwaded to repent: the Miniſters minde and Gods, meete in his holy ordinance: and the word is earneſtly ſpoken to every eare: God himſelfe goeth with his meſſage from ſeat to ſeat, and from man to man, with true and hearty deſires of his converſion.

3. It is plaine and evident, that God meanes ſincerely when he offers life and ſalvation in the miniſtery of the word, becauſe he is ſo earneſt in preſsing and perſwading men to the acceptance of it; for he doth not onelyonly offer mercy, but he ſues unto them, that it may finde entertainment with them for their owne good; nor is it a cold and complementall ſuit and requeſt that he makes, as men that invite others in a kinde of formality onelyonly, and for faſhion ſake; but a requeſt that is ſeconded with intreaties, expoſtulations, lamentations, commiſerations, and all other Rhetoricall ſtraines, that are apt to move affections, and prevaile with men to draw them nearer to God; p. 80he doth not onelyonly invite them to accept of mercy, but earneſtly intreats them, as they tender their owne good, as they pitty their own ſoules, to entertaine thoughts of returning unto God:ſſ2 Cor. 5.20.2 Cor 5:20 We are Ambaſſadors for Chriſt, as if God did beſeech you through us, we pray you in Chriſts ſtead to be reconciled to God. Now that the Lord of heaven and earth ſhould come to his poore creature, with ſuites and intreaties, and that in a matter that concernes not his owne advantage, but onelyonly the good and welfare of his creature; it is a ſtrange manner of condeſcending, and argues a great deſire of prevailing with him for his good; when he will rather ſtoop ſo low, than fayle of his purpoſe; when he that commands heaven and earth, ſhall come in ſuch low termes, as are in humane reaſon ſcarce beſeeming his honor, or conſiſtent with it; and that to him who lies even now at the foot of his mercy, that he ſhould then come with intreaties, when he might make way for his own honour, through the bowels of his ſinfull creature, and out of the very aſhes of his ruine and deſtruction, raiſe up glory unto himſelfe: ſurely this, if there were no more, hath ſo many prints and footſteps of ſincere and hearty affection in it, as doth abundantly teſtifie, that hee was ſerious in his purpoſes and intentions of doing his people goodttMath. Martin. in Schol. Bremen. Profeſſor. com. in Pſal. 2. pag. 270. Deum meum nunquam hac ignominia aſficiam, ut opinati velim, vel etiam leviſſimè in animi mei ſuperficiē admittere hanc cogitationē, quod Deꝰ forte aliud externo verbo ſentiat, aliud animo ſuo cogitet. Ibid. pag. 287. Si uſpiam verbi proprietas retinenda eſt, ibi certe ubi de Dei amore erga homines, & de pietate erga Deū agitur: alioquin omnis conſolatio, & omnis vitae emendandae cura, uno impulſu penitus proſternetur: ſi enim quicquid tandem egeris, vel omiſeris, eundem te rerum exitum habiturum putes, cui uſui erunt tam ſuaves Dei promiſſiones? cui fini tam dirae comminationes? hoc ita que omnis religionis caput teneo, Deū ſincerè velle, quod ſe velle dicit, & quidem eo ipſo modo quo id dicit, id eſt, ſub conditione, non abſolutè, & ſine conditione.Ps 2.

p. 812. When he hath intreated his people by all termes of love to accept of the tendry of mercy and ſalvation made unto them, and prevailes not, he falls from intreaties to expoſtulations, urging and preſsing them to give but any colour of reaſon, why they will rather periſh in their ſinnes, than be reconciled with him.uuEzek. 33.11.Ezek 33:11 O turne you, turne you, why will ye dye, O ye houſe of Iſrael? As if hee ſhould ſay, Is there no hope? will ye not returne? will nothing prevaile with you? no meanes? no mercies? no threatnings? no judgements? will yee not enter into covenant with mee? oh why will ye not? why will ye not? why will ye dye O ye houſe of Iſrael? So Micah 6.3. O my people, what have I done unto thee? wherein have I grieved thee? teſtifie againſt me: As if hee had ſaid, What could I have done more to my Vineyard, that I have not done unto it? I have offered mercy, and it hath been refuſed: I have afforded gracious helps and meanes, and they have been neglected: I have beſtowed bleſſings upon you, and they have not beene regarded: I have called unto you, and ye have not hearkned: I have waited for your converſion, and ye have not returned: and what is there in all this, that ſhould make you ſo unwilling to lay downe your weapons of rebellion, that ye have taken up againſt me? Now all theſe interrogations they ſavour of nothing but truth and ſincerity; for to that end doth hee thus ſpeake unto his people, to that end doth hee thus deale with them, that they might know hee is ſerious in his thoughts and intentions for their good.

p. 823. From expoſtulation he falls to lamentation, to ſee if the voice of teares will prevaile, where the ſound of words cannot be heard: as here in the text, when he had begun to ſpeak to Jeruſalem, Oh if thou hadſt knowne, &c. he is ſo deeply and affectionately taken, that he could not goe on, but is inforced to break off, he cannot ſpeak out, but is even conſtrained to weep out the reſt of the ſentence. And can it enter into any mans thoughts, to imagine or conceive, that God is not ſerious in the offer of grace, when he ſeeks and ſues, even with teares in his eyes, to have it acceptedxxRuiz de volun. Dei, diſp. 21. ſ. 1. Affectus triſtitiae propriè in Deum cadere non poteſt, reſecata tamen illius imperfectione, debemꝰ in Deo relinquere integra, quaecun que abſque imperfectione verificari poſſunt. propriè igitur Deo convenit diſplicentia illius mali, propter cujus praeſentiam dolere, at que triſtari dicitur. Sed non quaelibet diſplicentia meretur triſtitiae nomen, ſed illa tantum quae eſt de amiſſione alicujus boni, quod amabat Deꝰ et de ſiderabat: nam amor eſt cauſa triſtitiae, ſicut caeterarū affectionū animae, ut ait Aug. de Civ. Dei, l. 14. c. 7. & 9. & Aquin. 1. 2. q. 36. ar. 3. Cum ergo Deꝰ triſtatur & dolet, quod nolūt homines propriae ſaluti conſulere, ſed eligunt potius in aeternum perire, ergo quod ex ſe eſt, amat & concupiſcit, ut iidē ipſi homines, qui de facto pereunt, non pereant in aeternum, ſed actualiter velint propriae ſaluti conſulere: nam alioquin Deus procuraret ſuae triſtitiae cauſam, quod vix poteſt in hominē ſanae mentis cadere, nedum in Deū: deinde, non pretatis, ſed crudelitatis officium eſſet, miſetis condolere, occultè tamen procurando, & diſponendo, ut illis ſit abſolutè impoſſibile, actualiter evadere miſeriam: porro cum Chriſtus Dominus loquitur in quantum Deus & homo, certe humanitatis affectus divinis debent aptè correſpondere.?

4. When teares are ſpent in vaine, and fooliſh men will not be reclaimed, but rather periſh in their ſins, than make out after God, who is now wearied out with attendance, and even going away from them, how doth it melt his bowels into commiſeration, to think of their miſery, who might have beene ſo happy in his love, and would not?yyMat. 23.37.Matt 23:37 O Ieruſalem, Ieruſalem, how often would I have gathered thee, &c! The doubling of the word ſhewes how deeply he tooke it to heart, and was grieved for it. And againe,zzHoſ. 11.8.Hos 11:8 How ſhall I give thee p. 83up, O Ephraim? how ſhall I deliver thee, O Iſrael? how ſhall I make thee as Adma? how ſhall I ſet thee as Zeboim? my heart is turned within me, my repentings are rowled together: I will not execute the fierceneſſe of my wrath, I will not returne to deſtroy Ephraim. Hee that goes on ſo unwillingly to puniſh, that makes ſo many pauſes, that is affected with ſo much tender pitty and compaſſion, that hath ſo many relenting motions within him, before he can gaine a full conſent to give way unto it; it plainly ſhews how much and how earneſtly he deſired the contrary, and that he meant ſincerely in the offer of it.

4. Laſtly, it is cleare and apparent that Gods meaning is ſincere, in the generall offer of grace; becauſe it is not a bare & naked offer that is made, but ſuch an offer as is backed and hedged in with a gracious promiſe of good ſucceſſe, to thoſe that looke after it, in the uſe of thoſe meanes which are appointed by God for the obtaining of it.aa2 Chro. 15.2.2 Chr 15:2 The Lord is with you, while ye are with him: If ye ſeeke him, he will be found of you. In which words, for our preſent purpoſe, there be three things obſervable: 1. That God is ready, and offers himſelfe to doe his people good, as appears by thoſe words, the Lord is with you, &c. 2. He lets them know the way and means, wherein and whereby they may finde this good that he offereth to doe for them, and that is, by ſeeking unto him. 3. Hee makes an undoubted promiſe unto them, and gives them an aſſured hope, that their ſeeking ſhall not want ſucceſſe anſwerable to their deſires, p. 84If ye ſeeke him, he will be found of you. And againe, Aske and ye ſhall have, ſeeke and ye ſhall finde, knock and it ſhall be opened: for whoſoever aſketh, receiveth; whoſoever ſeeketh, findeth; whoſoever knocketh, to him it ſhall be opened bbMat. 7.7.Matt 7:7. Where ye ſee the promiſe is full, and ſpeaks home, in as large an extent, as the meanes is required, and is ratified and confirmed by the experience of all thoſe who have uſed the ſame. Our bleſſed Saviour goeth yet further, and confirmes it by an argument drawn from the leſſe to the greater:ccLuke 11.13.Luke 11:13 If ye which are evill can give good gifts unto your children, how much more ſhall your heavenly Father give the holy Ghoſt to them that deſire him ddCalv. com. in loc. Malignos nos reddit foreign, quia dum ſibi quiſ que plus ſatis addictus eſt, alios praeterit ac negligit: atqui hoc vitium ſuperat paternus amor, ut homines ſui obliti, ſe in filios pluſquā liberaliter effundant. Vnde autem id, niſi quia Deus, à quo deſcēdit omnis paternitas, particulam ſuae bonitatis corū cordibus inſtillat? quod ſi tantū ad beneficentiam valent guttulae, quid ab ipſo mart inexhauſto ſperandum eſt? an reſtrictꝰ eſſet Deus, qui hominū corda ſic aperit?? God is more prone and inclinable to doe good to mankinde, than earthly parents can be to doe good to their children: for they have but a drop of goodneſſe in compariſon of God, in whom there is a whole ocean of bounty: and beſides, that goodneſſe which they have, it is mingled with much evill; whereas God is pure love, without any mixture of the contrary: in him is pure goodneſſe, and nothing elſe; hee is light, and in him there is no darkneſſe: yea further, God ſtands in nearer relation unto men, than parents to their children: for children indeed, they receive their bodies from their parents in ſome ſort, but more from God than from them; and their ſoules they receive wholly from God; to ſay nothing, that Chriſt hath taken their nature upon him, which much ſtrengthens that neare relation that is betweene God and them; and therefore from all theſe, p. 85the argument ſtrongly concludes; If yee which are evill can give good gifts, much more your heavenly Father, &c? for God never injoynes the meanes to bee uſed, but with aſſurance of the end to ſuch as walke anſwerable to them, and uſe them aright; becauſe every ſuch precept as requires meanes to bee uſed, hath a promiſe annexed unto it: and therefore ſaith one**W. W. in his Sermon of redemption of time, upon Epheſ. 5.16. pag. 32.Eph 5:16, Who ſo ever lives under the preaching of the Goſpell, hath this priviledge annexed to the outward teaching, that if hee will but ſtrive, and pray to God to give him ſtrength to repent, &c. GOD will upon his promiſe heare his prayer, and aſſiſt him. For if God ſhould not meane ſincerely in the promiſe which he makes, hee ſhould but delude his people, and dally with them; nay, it makes God a lyar, as learned Zanchy obſerveseeZanch. de nat. Dei l. 5 c. 2. An non hac ratione Deum in animo tuo perſtringis mendacii, qui tibi verbo quidem dicat te velle ſervare, &c? interim tamen licet tu velis in Chriſtum credere, et ita ſervari ipſe tamen nolit?, if he promiſe that which hee hath no minde or meaning to give, which is farre from the nature and goodneſſe of the holy GOD; who as hee loves plaine and ſincere dealing in others, ſo hee will not be a ſtranger to it himſelfe; for it is contrary to the oath that hee hath ſworne**Ezek. 33.11.Ezek 33:11, As I live, ſaith the Lord, I deſire not the death of a ſinner, but rather that hee ſhould returne and live. Now, ſhall wee thinke that Gods intentions are not ſerious, when himſelfe doth not onelyonly avow them to bee ſo, but alſo ratifie and confirme it with a ſolemne oath? Beſides, what can be more contrary to thoſe paſsionate and patheticall expreſſions, which God himſelfe uſeth, when he layeth forth the truth of his deſires for the welfare of his people? p. 86ffDeut. 5.29.Deut 5:29O that there were ſuch an heart in this people, to feare me, and to keepe all my commandements alwayes, that it might goe well with them, and their children for ever! and againeggPſal. 81.13.Ps 81:13, O that my people would have hearkened to me, and that Iſrael would have walked in my wayes! then would I ſoone have humbled their enemies, and turned mine hand againſt their adverſaries. What can there be elſe, but meere deceit and diſſimulation in theſe patheticall wiſhes, when God makes ſhew of ſuch earneſt deſire that his people were thus and thus, that they might bee capable of further happineſſe, if he had no minde or meaning upon any condition to make them happy? And therefore it followes undeniably from all theſe grounds, that when God offers life and ſalvation to all thoſe to whom the Goſpell is preached, there is in him a reall purpoſe and intention of giving the ſame, if they would apply themſelves unto him, in a wiſe and ſeaſonable looking after it. Thus much learned Zanchy hhZaneb. de nat. Dei, l. 5. c. 2. Nonne igitur reprobis illudit, quum vocat ad ſalutem? Minimè; quia vocat cos cum conditione, ſe velle cos ſervare, ſi ipſi velint in Chriſtum credere, et ſibi obedire, &c. ita apparet Deum illis non illudere, quia per ipſum non ſtat, quò minus juxta promiſſionem conditionalem ſerventur, ſed culpam in ipſis reprobis haerere, quod nolint in Chriſtum credere.layes downe in the place quoted before; for when he had propounded the queſtion, whether God doe not illude reprobates, in offering ſalvation to them; his anſwer is negative; and he gives this reaſon, Becauſe he offers it upon condition, to wit, if they will beleeve in Chriſt, and yeeld obedience to him; and therefore hee doth not delude them, becauſe there is no hinderance on his part; but that according to that conditionall promiſe they might obtaine ſalvation, were not the fault in themſelves, that they will not beleeve in Chriſt. This alſo our learned Divines p. 87in their Synodicall ſuffrages**Sent. Theol. Mag. Brit. artic. 3, & 4. Theſ. 2.3, & 4. 1 Sunt quaedam effecta interna ad converſionem praevia, quae virtute verbi ſpirituſque in nondum juſtificatorum cordibus excitantur, &c. 2 Quos Deus mediante verbo, per Spiritū ſuum hunc in modū aſficit, cos ad fidem converſionemque verè et ſeriò vocat. 3 Quos ita effecit, non deſerit, nec deſiſtit in vera ad converſionem via promovere, priuſquam ab illis per neglectionem voluntariam, aut hujus gratiae initialis repulſam, deſeratur. doe plainly diſcover to bee their judgement, when they tell us theſe three things.

1 That there are ſome internall effects, praevious, and in order of nature before regeneration and juſtification, which are wrought in the hearts of men not yet converted, yea, in ſome that are never converted at all.

2 That thoſe whom God doth thus affect, and worke upon, he intends their converſion, and ſeriouſly cals them unto it; becauſe if they bee not converted by it, they are left without excuſe: Now that calling would not leave them without excuſe, if God did not ſeriouſly intend their converſion in it; for it cannot be imagined that ſuch a calling ſhould leave a man without excuſe, which intends nothing elſe but onelyonly to make him inexcuſable.

3 That thoſe who are thus called by GOD, they are not left or forſaken of him, till by a voluntary neglect they leave him; nor doth GOD ceaſe to further and promote theſe beginnings, and to helpe them forward in the way towards their converſion, till they reject and repell this initiall grace thus begun in them: for then hee ſhould deſert and leave the creature, before the creature did leave and forſake him; whereas God is neither wont, nor willing to withdraw his helping hand, where he hath once put it forth; or to be wanting in that neceſſary aid and aſſiſtance, which might cauſe his handy-worke to proſper, where there is no fault committed, nor juſt occaſion p. 88given by the creature: hee never takes away the talent that hee hath once beſtowed, ſave onelyonly from him who, through his owne fault, buries it in the earth iiMat. 25.28.Matt 25:28: from whence it plainly follows, that Gods primary ſcope, and intention in theſe previous workes of his Spirit, is to helpe men forward in the way of their converſion, and that he would by degrees promote and further them, and by little and little carry them along in that way, if by their, careleſſe neglect they did not hinder his intentions, and their owne good. And leſt any one ſhould thinke that our Divines are ſingular in that opinion, hee may reade what one of thoſe out-landiſh Divines, which were preſent in that Synod, hath alſo written to the ſame purpoſekkMat. Martin. Divinarum literarum profeſſor in Schola Bremenſi, Comment. in Pſal. 2. pag. 266. & ſequent.Ps 2; where hee doth profeſſedly handle the matter, and layes it out in theſe three particulars, which are requiſite and neceſſary for every one to bee reſolved in.

1 Whether God doth ſeriouſly will his ſalvation in particular or no.

2 Upon what termes and conditions he purpoſeth and intendeth to beſtow ſalvation upon him.

3 How, and by what meanes hee may bee inabled to performe thoſe conditions. Whereunto his anſwer is large, and it would bee too long to tranſcribe it, but the whole ſubſtance and abridgement of it may bee ſummed up in theſe three concluſions.

1 That every man in particular ought to be perſwaded, that God doth ſeriouſly will his ſalvation, p. 89and that no man that ever beleeved in Chriſt, had any other ground or foundation for his faith, to ſtay it ſelfe upon.

2 That the termes and conditions upon which God is willing to give him life and ſalvation, are no other, than thoſe which are expreſſed and ſet downe in the new Covenant; to wit, faith in Chriſt, and the neceſſary and inſeparable fruits of it.

3 That the meanes whereby he may be inabled to performe the Conditions of the Covenant, is to ſubmit himſelfe to the publike Ordinances of God, and to uſe the meanes appointed by him for that end and purpoſe; to ſuffer himſelfe to be wrought upon, and to apply himſelfe to the diſcipline of the Spirit, in the Miniſtery of the Word. And the ſame Author in his judgement at the Synod of Dort llAct. Synod. pag. 133. de art. 2. theſ. 1. Eſt communis quaedam Dei foreign, quâ dilexit totum genus humanum lapſum, & ſeriò omnium ſalutem voluit., ſhewes, that God beares ſuch a generall love towards all mankinde, now ſince the fall, as that hee doth ſeriouſly will the ſalvation of all: and hee doth elſe where give three reaſons of this his aſſertion and opinionmmAct. Synod. art. 2. theſ. 26. pag. 138. 1 Vt Scripturae poſſint non contorte conciliari. 2 Vt maneat Deo gloria veritatis, miſericordiae, & juſtitiae in mandatis, promiſſionibus, et comminationibus Evangelicis: ne illis Deus ſecus aliquid velle vel ag…re judicetur, quam verba ſonant. 3 Vt manifeſtum ſit culpā interitus impiorum eſſe in ipſis; non autem in defectu remedii, per quod ſervari potuiſſent..

1 That the places of Scripture, which at the firſt view ſeeme contrary and repugnant one to another, might be reconciled without forcing or wreſting the words contrary to the ſcope and intention, and to the minde and true meaning of the holy Ghoſt.

2 That God may have all the glory of his truth, mercy, and juſtice, both in his precepts, and prohibitions; eſpecially in the promiſes p. 90and threatnings of the Goſpell;Chap. 9. that he might not be thought to will and do otherwiſe than the words import; wherein hee makes an expreſſion, and declaration of the ſame.

3 That it might bee cleare and evident, that the cauſe of every mans deſtruction is in himſelfe, and his owne ill carriage; and that he doth not periſh for want of mercy in God, or through the want and deffect of that remedy which God hath provided, and whereby hee might bee ſaved; but through his owne fault. And thus much may ſuffice for the proofe, and clearing of the point, that God doth ſeriouſly will the ſalvation of all thoſe to whom the Goſpell is preached; becauſe hee offers life and ſalvation unto them; and hee offers nothing but what hee meanes and intends truely and ſincerely to give, upon ſuch conditions as the offer and tendry is made unto them.