Christs Love and Affection Towards Jerusalem, Chapter 6
Chap. 6.LUKE 19.42.
Oh if thou hadſt knowne, at leaſt in this thy day, the things that belong to thy peace, &c!
CHAP. 6.
The will of God touching mans ſalvation, as it is generally revealed and propounded in the Goſpell.
HItherto of Chriſts carriage and deportment towards Jeruſalem; It followes now to ſpeak of his words and ſpeeches to her, and therein firſt of his paſſionate and patheticall wiſh or complaint: wherein firſt of all, the manner of ſpeech offereth it ſelfe to our conſideration, becauſe the originall text is not rendred alike by all. In the tranſlation of it, ſome looking more at the ſcope and intention of Chriſt, who ſets himſelfe purpoſely to bewaile the condition of Jeruſalem, than at the bare and naked tranſlation of the words; doe render them in the nature of a wiſh or deſire, Oh that thou hadſt knowne, &c. and ſo make the ſenſe full and compleat, without the ſupply or addition of any thing elſe unto it; and the particle (If) is ſometimes rendred in that ſenſe, as the learned obſerveaJo. Gerh. com. in loc. pag. 344.: and many Interpreters goe this waybTheoph. Ca…t. …anſ. &c. Em. Sa.. Others looking more punctually at the grammaticall conſtruction of the words in the Originall, render the words in a conditionall phraſe, by way of ſuppoſition, If thou hadſt knowne, &c cSo the New Tranſlation reads them.. and ſo ſeeme to make it a defective ſpeech, or a broken and imperfect ſentence, which muſt be thus ſupplyed and made up: If thou hadſt knowne the worth and excellency of thoſe good things which are offered unto thee by the comming of a Saviour, thou wouldeſt not value them at ſo low a rate: Or; If thou hadſt knowne the miſery and calamity thou lyeſt open unto, thou wouldeſt not ſing and rejoyce as now thou doeſt, but weep and ſhed teares as thou ſeeſt me doe. And this alſo is well backed with the authority of the learneddCyril. Theod. Maldonat. Stell. Tirin. Tremel., and they are induced to incline to this opinion, becauſe of the teares of Chriſt mentioned in the verſe before.
Now for a man that ſpeakes out of depth of ſorow, and fulneſſe of griefe, it is nothing ſtrange for him to breake off his ſpeech, and leave it imperfect; for as it is the nature of joy to inlarge the heart, and dilate the ſpirits, & ſo ſet open as it were a wide door for the thoughts of the heart to goe out and vent themſelves; ſo it is the nature of ſorrow to contract and ſtraiten, to narrow and draw together the ſpirits, and as it were to ſhut the doore of the ſoule, ſo that like as it is with a veſſell, though it be full of liquor, yet if the mouth of it be ſtopped, none will flow out; even ſo it was here with Chriſt: having begun to ſpeake, he was ſo overwhelmed with griefe, and ſo deeply affected with the eſtate and condition of Jeruſalem, that he could not ſpeake out, but was even conſtrained to weep out the reſt of the ſentence, leaving the full ſenſe and meaning to be gathered and ſupplyed out of his teares: as is uſed in ſuch paſſionate and patheticall ſpeeches. The matter is not much in regard of the ſenſe and meaning, whether the words be read in manner of a wiſh, O that thou hadſt knowne, &c. or whether they be tranſlated by way of ſuppoſition, in a conditional phraſe, If thou hadſt knowne, &c. And happily he ſhall not doe amiſſe that joynes them both together, and reades the words thus, O if thou hadſt knowne eSo the Old Tranſlation reads them. So Gerh. comment. on the place. Doct. 2.and ſo they afford this obſervation.
That Chriſt did ſeriouſly will and deſire the welfare of Jeruſalem, even that part of Jeruſalem which was afterward miſerably deſtroyed, for refuſing the mercy that was tendered and offered unto her: neither did he will this as man onelyonly, but likewiſe as God; the will of the humanity, and the will of the Deity were not contrary, but ſubordinate; they did both meet in the object or thing willed; that is, in the good and ſalvation of Jeruſalem. And that hee did ſeriouſly will it, there be three things in the Text ſeeme plainely to evince: 1. His teares, as hath been ſhewed before. 2. His patience and long-ſuffering, becauſe notwithſtanding the killing of ſo many Prophets, as had beene ſlaine before, the contempt and undervaluing of ſo many mercies as had beene offered before; yet even to that very day hee carried thoughts of peace towards her, and accordingly ſent her meanes of peace, even ſuch meanes, as from that day forward ſhe ſhould never enjoy the like againe. And what more evident ſigne of his ſerious intentions than this, that he is ſo long, before his thoughts can be taken off from it. 3. His comming to her in his owne perſon: when the Phyſitian doth not onelyonly preſcribe remedies for his ſick Patient, and gives order what hee ſhall take, but alſo comes himſelfe in his owne perſon to apply them, leſt there ſhould be any miſtake or neglect; it is a ſigne he doth ſeriouſly will and deſire his recovery; ſo when Chriſt comes himſelfe in perſon to Ieruſalem, as to his ſick patient; it ſhewes how willing and deſirous hee was to worke a cure upon this diſeaſed party, and to heale that was amiſſe; and this is that which himſelf teſtifies, & ſpeaks out plainly elſewhere,fMat. 23.37. O Ieruſalem, Ieruſalem, how often would I have gathered thee, even as the hen gathers her chickens under her wings, and yee would not? Yee ſee what Chriſt profeſſeth, I would have gathered thee, &c. and that his purpoſe and intention was ſerious in the willing of it, appears, 1. From the ingemination of the word, O Ieruſalem, Ieruſalem: a ſingle compellation had beene ſufficient, to let Jeruſalem know his minde; but that it might make a deeper impreſſion, and that ſhee might ſee and perceive his thoughts and purpoſes to be ſerious indeed; therefore he doubles the word, O Ieruſalem, Ieruſalem gChryſoſt. To. 1. in N.T. com. in lo. edit. graecolat. pag. 789. foreign.: to ſhew that hee deſired her welfare, not by a ſingle and ſlender intention, but by a more ſerious and re-doubled affection. 2. From the qualification of the perſonshChryſoſt. ibid. foreign, whom he would have gathered, they were ſuch as had killed the Prophets, ſtoned them that were ſent, &c. and now ready to exerciſe the like cruelty upon himſelfe. Here were indignities more than ſufficient to have abated ſomewhat of his affections towards her, & to have taken off his thoughts and intentions of doing her good, had not the bent and inclination of his will been ſeriouſly propending that way. 3. From the frequency of his indeavours; hee had made an offer and tendry of of ſalvation unto her, not once, but often; even by all the Prophets in the Old Teſtament that went before him: neither was there onelyonly an offer tendered, but that alſo ſeconded with earneſt intreaties and exhortations to accept of it, and that after ſo many denyals and refuſals of it, he would yet ſtill continue to make the ſame offer, and that in his owne perſon; it plainly ſhewes, that he did ſeriouſly will and deſire her good. 4. From the manner of willing, which is ſet forth here by way of compariſon, as the hen gathers her chickens, &c. Now of all femals amongſt the unreaſonable creatures, there is none more tenderly affectionate towards her young, than the hen is towards her chickens; other fowls are not knowne to have young, unleſſe it be when they are in the neſt, or together with them; but the hen is knowne to have young, even then when ſhee is apart from them, when they doe not follow her, becauſe even then her wings flagge and hang downe, her feathers are rough,Chap. 5. and ſtand up, ſhee goeth feebly, and clocks mournfully, as the Father well obſervesiChryſo. ibid. & Aug tract. 15. in Jo. & to 4 oper. 76. H. & To. 8.128 K L. & 216 F.G. & to. 9.29. H.. And therefore Chriſt comparing his will and affection for the good of Jeruſalem, with the native propenſion that is in the hen, to gather her chickens under her wings, doth plainly ſhew that he did ſeriouſly will and deſire her good.
AndkIo. Bient. cam. in loc. Hae lachryme ut ex inſimis Chriſti e…nant, ita produnt non ipſius tantū, ſed etiam Dei p… tris ſu… affectū erg… homines pereuntes, &c. declaravit volū tatē Patri… ſui, tam verbis quā …ribꝰ, ut fletu & lachrymis ſuper urbe Hieruſal. his n. manifeſte videmꝰ, Deum maximo ommū dolore propter homines pereuntes affici, &c. etſi non dolet Deus ſua natura ut homines dolēt, auamē doloris affectus propter homines percuntes divino quodāmodo in deo ſum…ꝰ eſt. to inlarge the point a little more, and raiſe it a little higher, from the inhabitants of Jeruſalem, to all thoſe to whom the Goſpell is preached, and to whom Chriſt is offered in the miniſtery of the Word: for there is a like paritie of reaſon in both: for Chriſt came notlIoh. 6.38. to doe his own will, but the will of his Father that ſent him. And therefore ſo as Chriſt willed the good and ſalvation of Jeruſalem, to which he was ſent; ſo doth God will the good and ſalvation of thoſe to whom the Goſpell is preached: that is, as Chriſt did ſeriouſly will the good and ſalvation of Jeruſalem, even of that part of Jeruſalem, which for the refuſall of his mercy was afterward miſerably deſtroyed by her enemies: So God doth ſeriouſly will and deſire the ſalvation of thoſe to whom the Goſpell is preached; even of thoſe, who through their owne fault periſh in their ſinnes: For God will have all men ſaved, and come to the knowledge of the truthm1 Tim. 2.4.: which words I take in that ſenſe and meaning that I find them interpreted in the Articles of our ChurchnR…gers An ar. 17. pro. 9. et 10., to wit, according to that conditionall promiſe of grace and favour to mankind, which is univerſall; univerſall, I ſay, in the offer, or antecedent part of it, though not ſo in the event or conſequent part of it: and ſo it is taken by Zanchy, and ſome other moderne DivinesoZanch. de nat. Dei, l. 3. c. 4. q. 3. Quaedam vult Deus conditionaliter, ut omnes homines ſervari ſi velint, legem implere, aut in Chriſtū credere, & jux… hanc ſenſum illud Apoſtoli quidam interpretātur, 1 Tim. 2.4. proinde quia non omnes praeſt…nt conditionem, idcirco non omnes ſervantur, &c. Paulo poſt, Haec voluntas vocatur antecedens, id que proptereae quod Deus antequam aliquē vel coelo beet, vel puniat, praemittit praecepta quibus ſignificat quid ſibi gratum ſit, deinde ſubdit minas et promiſſiones, quibꝰ quid facturus de nobis ſit, ſi non obtemperemus, et contrà quid largiturus, ſi obediamus, declarat. Eadē tradit in Miſ. l. 3. de pr. ſa. ex theſ. 2. de vol. Dei Pol. par. theol. de vol. Dei. Cōditionalis voluntas Dei eſt, qua quaedā vult cum adjuncta conditione, & haec vocatur antecedens, quia antecedit praemium vel poenam propoſita in promiſſionibus vel comminationibus; hac vult Deus omnes homines etiam reprobos ſalvos fieri, et ad agnitionem veritatis venire, nimirum ſi promiſſionibus et praedicationi Evangelii fidem habeant & obtemperent, &c. Eadem tradit Synt. theol. l. 2. c. 19., who make the latter part of the ſentence to be a condition required of every one, for the obtaining of that ſalvation which is mentioned in the fore-going part of it, ſo that the will of God revealed in the Scriptures touching mans ſalvation, it reſpects both the end, and the meanes; the end which God would have men come unto, it is a happy end, even the ſalvation of their ſoules; which ſalvation hee is willing to give unto them, upon ſuch terms and conditions as are expreſſed in the new Covenant; the meanes he would have them uſe for the attaining of this end, is, to come to the knowledge of the truth, even that lively and effectuall knowledge which is accompanied with the love of the truth, and obedience to it.
I am not ignorant that ſome underſtand the Apoſtles words of an abſolute will in God, and therefore doe not extend or inlarge it to all and every one to whom the Goſpell is preached, but onelyonly to ſome few of all ſorts of men. And this interpretation they father upon St. Auguſtine, the more to endeare it to their followers, by ſo great a name: and it may not be denyed, but that it containes a truth in it:Chap. 6. for God by his abſolute will, which doth alwaies moſt certainly and infallibly take effect, he wills the ſalvation of none but the elect onelyonly. But yet that learned Father, in that very place where he gives this interpretation, doth alſo give leave and liberty to every one to follow any other ſenſe and meaning that the words may beare, ſo be it doe not conſtrain us to beleeve that the omnipotent power of God can be hindered in thoſe things which he abſolutely willethpAug. Enc…yrid. ad Lauren. c. 103. Decimatis omne olus, &c. Sicut hic omne olus, omne olerum genus, ita et illic omnes homines, omne hominum genꝰ intelligere poſſumus, et quocun que alio modo intelligi poteſt, dum tamē credere non cogamur, aliquid omnipotentem Deum voluiſſe fieri, factumque non eſſe.. And the ſame Father doth elſewhere acknowledge that the words may well admit of another interpretationqEpiſt. 107. vit. Si quo alio modo illa verba apoſtolica intelligi poſſunt, ut tamē huic apertiſſimae veritati, in qua videmus tam multos, volentibus hominibus, ſed Deo nolēte ſalvos non fieri, contraria eſſe non poſſint.: and himſelfe doth ſo qualifie his former expoſitionrBeſpad art. falſo ſibi impoſitos art. 2. Remota ergo hac diſcretione, quā divina ſcientia intra ſecretū ſuae juſtitiae continet, ſinceriſſime credendū eſt ac profitendū, Deum velle ut omnes homines ſalvi fiant, &c. Paulo poſt, Ex quibus quod multi pereunt, percuntiū eſt meritum; quod multi ſalvantur, ſalvantis eſt donum, ut enim reus damnetur, inculpabilis eſt Dei juſtitia; ut autem reus juſtificetur, ineffabilis Dei gratia eſt., as that he plainly ſhews, that the cauſe why men periſh, is in themſelves, becauſe they doe not deſire ſalvation, neither are they willing to have it, upon ſuch termes and conditions as it is offered unto them; ſo that they come to periſh, not ſimply for want of good will in God towards them, but becauſe they are wanting to themſelves, in the uſe of thoſe meanes that leade to life; and thus doe ſome of his owne followers interpret his mind and meaning, and will have him to make the Apoſtle to ſpeake of the antecedent part of that conditionall will, which is revealed and generally propounded in the GoſpellſAlvarez. de auxi…. grat. l. 5. diſput. 33. explicat 4.. But however that be, it is certaine, that many learned men doe ſo interpret the Apoſtle, both ancient and modernetAmbroſ. Theophilact. Oecumen. Aquin. Cajetan. Cornel. … lapide, Heming. Mutheſ. Balduin. Bullinger.: Some in their commentaries upon the placeuChryſ. hom. 1. in epiſt ad Epheſ. Damaſ. l. 2. de fide orthod. cap. 29. Proſper. l. 2. de vocat. gen c. 19. et 25. Ambroſ. 2. de vocat. gen. ca 1. Gerb. lo. to. 2 pag. 186. Meiſn. Anthrop. deca. 2. diſp. 2. q. 1. diſt. 2. Paul. Teſtard. ſynopſ. Doctr. de nat. et grat theſ. 298. Sluter. Philant. Divina. ca. 2. Muſcul. lo. co…. de diſpenſatione gratiae Dei. pag. 272., and ſome in other parts of their workes; and that ſeemes moſt agreeable to the ſcope and intention of the place: hee that takes a view of all other interpretations that are given of the words, hee ſhall finde none amongſt them all (thoſe onelyonly excepted which are in ſenſe the ſame, and doe but differ from it in words and expreſſions) but it is more ſtrained & wreſted from the true ſenſe and meaning of the Holy Ghoſt, and lyable to more juſt and materiall exceptions, than this is.
As for that firſt expoſition of Saint Auguſtine, which interprets the Apoſtle of an abſolute will in God, and reſtraines it onelyonly to ſome of all ſorts, though it bee received by many, yet it ſeemes not ſo proper and ſutable to the ſcope of the place; becauſe the words are brought in as a reaſon or motive to preſſe the exhortation laid downe before; to wit, that prayers and ſupplications be made for all men; and therefore muſt be of equall extent and largeneſſe with it. The word All muſt be ſo taken in the Motive annexed, as it is in the duty enjoyned; God wils the ſalvation of all thoſe for whom he will have his people make prayers and ſupplications: Their charity in praying muſt reach to all, becauſe God will have all men ſaved. Now the word All, in the duty injoyned, as Calvin well obſervesxCalvin. comment. 1 Tim. 2. 1, 2. Orationes jubet non pro fidelibus modò concipi, ſed pro univerſo genere humano &c. Videatur Aug to. 2 ep. 107 Vitali Carthaginenſi., it ſignifies the whole race of mankinde, and ſo reacheth to all and every one: God will have prayers and ſupplications made, not onelyonly for ſome of all ſorts, but for all of every ſort; and therefore the Text gives expreſſe charge, that prayers bee made for all in authority; not only for ſome of all ſorts, as for ſome Kings, & ſome that beare office and authority under them, but for all in authority; even thoſe that were no better than Wolves and Beares, and Lyons to the Church; for ſuch were Kings and all in authority in thoſe times; they were ſo many ſworne enemies to Chriſt and his Kingdome, and yet prayers and ſupplications are to be made for them. So the Prophet injoynes the Iſraelites, when they were in captivity under the King of Babel, to ſeek the proſperity of the City, and to pray for the Kings welfare, and the good ſucceſſe of his government yIer. 29.7.: So Chriſt enjoynes his Diſciples to pray for their enemies and perſecutors, &c. and that from the example of God himſelfe, who cauſeth his Sunne to ſhine, and the raine to fall upon the juſt and unjuſtzMat. 5.44.: So when the people had revolted, and provoked God with a high hand, what doth Samuel? doth hee ceaſe to pray for them? No: God forbid that I ſhould ſinne againſt God in ceaſing to pray for you a1 Sam. 12.23.. There is not any particular man whom the faithfull are to exclude from the benefit of their prayers. Every one is capable of ſalvation upon ſuch terms as are expreſſed in the Covenant; and it is the duty of every one, as to ſeeke the inlargement of Gods Kingdome, ſo for that end to pray for him that is without, that he may be added to it: as he is bound to doe good unto all bGal 6.10.; ſo likewiſe to pray for them, that being one principall meanes and way by which he is enabled to doe them good; as he is bound to love his neighbour, that is, every one as himſelfe, ſo likewiſe hee is bound to pray for him; this being one of the beſt fruits and effects of love that he can ſhew unto him; as there is none but ſtands in need of his prayers, and may receive benefit and advantage by them; ſo none muſt bee excepted in the making of them. Now from all theſe premiſes, it is plaine and evident, that in the duty injoyned by the Apoſtle, the word All, is to be taken in a generall ſenſe, for all and every one; and therefore in all congruity of reaſon, it muſt be of the ſame extent and largeneſſe in the Motive that is uſed for the inforcing of it, becauſe otherwiſe it would not beare up the waight that is laid upon it, it would not reach home, nor ſerve the Apoſtles purpoſe and intention; it would not be ſufficient or available to perſwade unto, or to further and put on the practiſe of that precept for which it is brought: and this is conſonant and agreeable to other places of Scripture, where the ſame truth is aſſerted and laid downe. Let one or two ſuffice in ſtead of all the reſt;cEzek 33.11. As I live, ſaith the Lord, I deſire not the death of a ſinner, but rather that he ſhould turne and live, &c. Where ye have firſt the declaration of Gods will and affection to the ſonnes of men, and then the proofe and confirmation of it. God declares himſelfe to ſtand tenderly affected towards the ſonnes of men, as appeares,
1 By the quality of the perſon to whom hee beares this good will, and that is a ſinner, not only a repenting ſinner, as ſome gloſſe upon it, but even of that ſinner, who for the refuſing of mercy offered, dyeth and periſheth in his ſinne; as is plaine by comparing this with another parallel placedEzek. 18.23.; I have no pleaſure in the death of him that dyeth, &c.
2 By the nature of the affection hee expreſſeth toward him, and that is ſet downe partly by way of negation; I have no pleaſure in his death, or I deſire not his death: that is, antecedently, and of himſelfe, in the primary intention of his Providence towards him: for Gods primary intention in ſending the Goſpell to any, is to bring him to ſalvation, and not to ſeale up and further his condemnation; unleſſe it bee through his own fault, undervaluing the mercy offered, and neglecting the helpes and meanes afforded unto him in the ſameeBernard ſer. 5. in natali Domini. Deus ex ſe ſumit ſeminariummi ſerendi: quod judicat & condemnat nos, eum quodammodo cogimus, ut longè aliter de corde ipſius miſeratio, quam animadverſio procedere videatur.; as Chriſt tels the JewesfIohn. 5.34, 40.; Theſe things I ſay unto you that ye might be ſaved, but yee will not come unto me, that yee might have life, &c. And partly it is ſet downe by way of affirmation, but rather that he turne from his wickedneſſe and live; hee would have him to live, and is willing to give life and ſalvation to him, according to that courſe of providence that he hath taken for him, in, and by the new Covenant; and that he may live, hee would have him to turne away from his wickednes, that deprives him of life: for to that end and purpoſe hee ſends his Word and Meſſengers, to convince him of his ſinne, to terrifie and affright him with it, to ſhame him out of his ſinfull courſes. Againe, yee have the proofe and confirmation of all this, As I live ſaith the Lord; hee confirmes it with an oath: the bare promiſe of God deſerveth credit, becauſe it is he that cannot lie which hath promiſed; but when he binds himſelfe by oath to make good that promiſe, who can make the leaſt doubt of it? And therefore God promiſeth with an oath to make his promiſe the more firme and ſtablehHier. to. 2. epiſ… 46. Ide…co jurat, ut ſi non credimus premittenti Deo, credamus ſaltem pro ſalute juranti.: God willing more abundantly (ſaith the Apoſtle) to ſhew to the heires of promiſe the ſtableneſſe of his counſell, hath bound himſelfe with an oath, &c. that by two immutable things, wherein it is impoſsible that God ſhould lie, they might have ſtrong conſolation iHeb. 6.16..
Againe, the ſame truth is confirmed in the new Teſtament, by thoſe two great Apoſtles, the Apoſtle of the Gentiles, and the Apoſtle of the Jewes, S. Paul, and S. Peter; kRom. 11.32.God hath ſhut up all in unbelief, that he might have mercy on all. Where ye ſee, that miſery and mercy are in ſome ſort of equall extent; that is, though all that bee in miſery doe not obtaine mercy, yet they are ſome wayes under mercy: thoſe that are made miſerable by the breach of the firſt Covenant, are made capable of mercy by vertue of the ſecond CovenantlBernard. ſer. 1. in purificat. Mariae. Omnibus offertur, & in communi poſita eſt Dei miſericordia: nemo illius expe…s eſt, niſi qui renuit. See Dr P. ſer. on Rom. ….17. pa 9. 10. 11. &c. H. Scud. his Chryſtians daily walke ca. 15. ſ. 2. pag. 458. Culverwell his Treatiſe of Fa. p. 29.: Whom the Law convinceth of ſinne, to them the Goſpell offereth mercy in Chriſt. And the primary purpoſe and intention of God in the worke of the Law, is to prepare them for Chriſt, and for the Goſpell; that being made ſenſible of their ſinne and miſery by the Law, they might bee more willing to accept of mercy, upon ſuch termes and conditions as it is offered in the Goſpell. God never ſhuts up any under ſinne by the ſpirit of bondage, but it is with a purpoſe and intention to fit him for mercy, if he make a right uſe of this paſſage of his providence towards him; that is, when out of a kindly impreſſion that it hath wrought upon him, hee is moved to ſeeke out for mercy, in that way and order that God hath appointed. So then, as the purpoſe and intention of God in the Miniſtery of the Law, is to ſhut up all under ſinne, to ſhew them what they are in themſelves, that every mouth may be ſtopped, and all made culpable before God mRom. 3.19.: ſo his pupoſe and intention in the Goſpell, and the Covenant of grace, is, to ſet open a doore of mercy to all, that they may be encouraged through hope of finding mercy, to ſeeke after it: & to this accordeth the Apoſtle S. Peter nPet. 3.9.; God is patient towards us, and would have no man periſh, but all men to come to repentance. The perſons of whom God ſpeakes, are ſuch as are the object of his patience, towards whom he exerciſeth his long ſuffering; and thoſe are not onelyonly ſome of all eſtates and conditions, but all and every one, of what eſtate and condition ſo ever hee bee; not onelyonly the elect, but more eſpecially the reſt of the world, even thoſe that abuſe his patience, and treaſure up unto themſelves wrath againſt the day of wrath oRom. 2.4.; who are therefore termed veſſels of wrath pRom. 9 22., he ſuffereth with much patience veſſels of wrath fitted for deſtruction; qAug. reſp ad artic. falſo ſibi impoſitos art. 13 Nefas eſt Deo aſcribere cauſas peccatorum & …uinarum omnium.now if ye would know how God ſtands affected to theſe, the Apoſtle reſolves it firſt negatively, not willing that any ſhould periſh; having no antecedent thoughts of their deſtruction, before they give occaſion, and are looked upon as perſons worthy of deſtruction, for their ſinnes: then affirmatively, Hee would have all men come to repentance rCalvin comm. in loc. Mirus hic erga humanum genus amor, quod omnes vult eſſe ſalvos, & ultrò pereuntes in ſalutem colligere paratus eſt, &c. omnibus enim promiſcuè manum porrigit Deus, in Evangelio., leſt any ſhould thinke that the act of Gods will ſtands in an indifferent neutrality, touching mans ſalvation, not caring greatly whether they ſink or ſwim, or what become of them; therefore the Apoſtle doth not onelyonly cleare the will of God from being a cauſe of their periſhing; but alſo ſhewes, that it hath a poſitive act, for, and towards the procuring of their ſalvation, becauſe he is willing that all ſhould come to repentance, and by repentance to remiſsion of ſins, and eternall life. By all which places, and many others that might bee alledged to the ſame purpoſe; it is plaine and evident, that God doth ſeriouſly wil the good and ſalvation of many, who notwithſtanding through their owne fault, periſh in their ſinnes.