Rom. â— 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 m Rom. 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 n Pet. 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 onely some of all estates and conditions but all and every one of what estate and condition so ever hee bee not onely 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 o Rom. 2.4 who are therefore termed vessels of wrath p Rom. 9 22. he suffereth with much patience vessels of wrath fitted for destruction q Aug. resp ad artic falso sibi impositos art 13 Nefas est Deo ascribere causas peccatorum â—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 r Calvin 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 onely 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 CHAP. 7. That the offer of Grace in the Ministery of the Word is generall without exception of sinnes or persons Chap. 7 1 ANd that there is in God a reall purpose and intention of giving life and salvation to all those to whom the Gospell is preached may appeare upon these two grounds 1 The generality of the offer that is made unto them 2 The sincerity of Gods meaning in it for if God offer life and salvation unto all in the Ministery of the Word and withall meane truely and sincerely as hee speakes and as the offer imports it must needs follow that there is a reall purpose and intention in him of giving life and salvation accordingly 1 The offer is generall without exception either of sinnes or persons a Peter Com. in loc Illud omnis indicat divini hujus deni fâ—uctum esse generalem et ad omne genus hominum pertinere So God loved the world that he gave his onely begotten Sonne that who so beleeveth in him should not perish but have everlasting life b Iohn 3.16 Where yee see there is an offer of salvation tendered to the world not onely to the world of beleevers but to the whole world of mankinde wheresoever the Gospell is preached to them as appeares by another place equivalent to this and which may bee in stead of a comment upon it c 1 John 2.2 where there is mention made of the whole world Chap. 6. and that phrase is not any where restrained in all the Scripture either to the elect onely or true beleevers and that it is so to be understood in this place may appear partly from the text it selfe which doth not obscurely imply that this world to which the offer of salvation is tendered is divided into beleevers that doe obtaine salvation and unbeleevers that misse of it * See Culverw his apologie annexed to his treatise of faith Calv. com in loc Ideireo Christê° vitaÌ„ attulit quia coelestis pater genus humanuÌ„ quod amat peâ—ire nolit c. universaleÌ„ notaÌ„ apposuit tum ut promiscuè omnes ad vitae participationeÌ„ inviâ—et tum ut praecîdat occasionem incredulis Eodem etiam pertinet nomen Mundi quo prius usus est c. se toti mundo propitium esse â—steÌ„dit cum sine exceptione omnes ad fidem Christi vocat quae nihil aliud est quam ingressus in vitam c patet omnibus Christus et expositus est for when the text saith whosoever beleeveth in him shall be saved c. doth it not secretly intimate that there is but onely a part of this world even that part that beleeves in Christ that is brought to salvation the rest of this world though they have life and salvation offered unto them as well as others yet they misse of eternall life and perish in their sinnes because they doe not beleeve in him But more plainly doth this appeare from the words following where ye have first the end of Christs comming into the world set downe ver 17. and that both negatively not to condemne the world removing that from Christ which was not any part of his primarie purpose and intention and also affirmatively but that the world through him might be saved that was his primarie and principall intention and hee did make the world capable of salvation Then secondly ye
have the issue and event that falls out in the world by the comming of Christ and that set downe ver 18. He that beleeveth in him is not condemned but he that beleeveth not in him is condemned already What could be spoken more plainly and fully to shew that part of this world to which salvation is offered in Christ is saved by beleeving in him and part of it is condemned for not beleeving in him Againe not to multiply Scriptures in so cleare a case take one for all d Mar. 16.15 Goe and preach the Gospell to every creature Now to preach the Gospell it is not to make an historicall narration of the nature person and offices of Christ but to publish and declare that there is a redemption purchased by Christ and that whosoever beleeve in him shall be made partakers of it So that upon the matter to preach the Gospell is nothing else but to offer life and salvation and therefore to whomsoever the Gospell is preached to him is life and salvation offered Now when Christ sends forth his Apostles to preach the Gospell he furnisheth them with authority and commission to goe and preach to every creature that is to hold forth the golden Scepter of mercy and to offer life and salvation upon such conditions as are expressed in the new Covenant to every person under heaven e Muscu de dis grat Dei in loc com pag. 268. Parata est gratia Dei et exposita toti orbi perinde ac solis beneficium calorem ac splendorem suum passim effundentis omnibus est paratum Et. p. 272. Hujus verò sc gratiae dispensatio ad universas totius orbes nationes ac mortales omnes divina est bonitate destinata Item de Philanthropia Dei pa. 767. Quintum Philanthropiae Dei argumentū est in redemptionis nostrae dispensatione quae complectitur vocationem generalem qua per evangelium regni sui cunctas totius orbis nationes ad coelestem gratiam vocavit Act. syn Dor. ar 2. thes 5. Promissio Evangelii omnibus populis et hominibus ad quos Deus pro suo beneplacito mittit Evangelium promiscuè et indiscriminatim annunciari et proponi debet cum resipiscentiae et fidei mandato Sent. Theol. mag Brit. art 2 thes 5. In Ecclesia juxta Evangelii promissum salus omnibus offertur Zanch. suppl ad Sen. Arg. de praed thes 8. Promissiones cum sint universales quibus Deus gratiam suam offert ideo nemo scipsum excludat sed cum pariter omnes peccaverimus omnes ex aequo salutem oblatam apprehendamus And the Ministers of the Gospell which now succeed the Apostles in preaching the faith of Christ they have the same commission to preach the Gospell respectively in their severall places they are Ambassadors for Christ as the Apostle speaks f 2 Cor. 5.19 and therefore may not deliver any ambassage but such as is agreeable to the mind and meaning of their heavenly Master and therefore if by vertue of their office and commission they may hold a treaty of peace with every creature under heaven and in the name of their Lord and Master offer conditions of peace to all and every one that heares if he will come in and lay downe his weapons of rebellion it must needs follow that God who sends this message of peace by the hands of his servants doth also by them offer conditions of peace to all and every one to whom this message is sent and the Gospell preached And it must needs be so for these three reasons 1. Because there is no creature under heaven but may lay claime and title to the blessings promised in the Gospell upon performance of the conditions that is if he repent and beleeve which could not be unlesse the same were offered and tendered unto him upon such conditions as we see it is with the devils though they could repent of their sins and beleeve in Christ yet can they not challenge thereby remission of sinnes or eternall life because there is no such promise made unto them life and salvation is no where offered unto them upon any condition and therefore if life and salvation were offered onely to the Elect Chap. 6. the rest of the world should be in the same condition with the devils as uncapable of mercy as they are which may not be granted for there is not any man living within the pale of the Church but hath a tye and obligation laid upon him to repent and beleeve g Acts 17.30 Now he commandeth all men every where to repent And againe h 1 Iohn 3.23 This is his commandement that wee beleeve in the name of the Sonne of God c. And God never requireth of any the conditions of faith and repentance but with assurance of remission of sinnes and eternall life if they be performed i Acts 2.38 39. Repent and be baptized every one of you and ye shall receive the gift of the holy Ghost for the promise is made to you and to your children and to all that are a farre off even as many as the Lord our God shall call All that are under the command are also under the promise they are both of the same latitude and extent that is both runne in generall termes and no marvell for the promise is used as an argument or motive to perswade and incourage obedience to the command and therefore if it were not of equall extent with it if the commandement were more large than the promise or if the promise did not reach as farre as the commandement it would not be able to beare up the waight that is laid upon it whereas God never useth any motive to perswade obedience to his people but there is sufficient reason in it to prevaile with them if it be rightly considered and so it is in this case as the Scripture makes it plain and evident k Mat. 7.7 8. Aske and ye shall have seeke and ye shall finde Chap. 7. knock and it shall be opened unto you for whosoever asketh receiveth whosoever seeketh findeth whosoever knocketh to him it shall be opened l Bulling com in loc Ne diceres non aude◠Deū precibus meis fatigare in praesentia dixit Petite et dabitur Imo ne causareris hanc sententiam fortassis ad te nihil pertinere addit quisquis enim petit c. Muscul com in loc Ita comparata est divina bonitas ut nemo sit futurus cui non detur dummodo petat nemo sit qui non sit inventurus dummodo quaerat nemo sit excludendus modo pulset Sent. Theol. mag Brit. art 2 thes 4 In merito mortis Christi fundatur universale promissum evangelicum juxta quod Omnes in Christū remissionem peccatorum et vitam aeternam reipsa consequantur Caejet com in loc Quodlibet horum trium definitur efficax universaliter Where ye see the promise
equally and indifferently in them both but that by an antecedent purpose independent upoÌ„ any thing in the creature he absolutely inteÌ„deth and so accordingly effectually procureth the conversion of some leaving others who lie equally in the same condition with them and are no wayes inferior unto them save onely in that previous purpose of speciall love which he is pleased of himselfe and for his owne sake to shew to one more than to another And this seems to be the mind of those learned Divines in the Synod of Dort d Act. Synodal art 2. reject erro 6. Qui impetrationis et applicationis distinctionem usurpant ut incautis c. instilleÌ„t Deum quantuÌ„ ad se attinet omnibus hominibus ex aequo voluisse ea beneficia coÌ„ferre quae per morteÌ„ Christi acquiruntur quod auteÌ„ quidaÌ„ prae aliis participes fiant remissionis peccatoruÌ„ et vitae aeternae discrimen illud pendere ex libero eoruÌ„ arbitrio se ad gratiam indifferenter oblatam applicante non auteÌ„ ex singulari miscricordiae dono efficaciter in illis operante ut prae aliis gratiam illam sibi applicent who speaking of the benefits of Christs death and passion when they come to that distinction of impetration and application they shew that they doe not simply and altogether mislike it and therefore they qualifie their censure thus farre that they doe reject it onely in this sense to wit as it is used to further and lead in this conclusion that God in respect of himselfe is willing to bestow the benefits purchased by the death of Christ equally and indifferently upon all and that the reason why some are made partakers of remission of sins eternal life rather than others it is not primarily from any greater good will in God towards them or any speciall mercy peculiarly shewed to them before others but from their own freedome liberty wherby they apply themselves to God more than others in making after that grace and mercy which is indifferently offered to both From whence it appeares that the matter in question amongst the learned is onely touching the Decree of Election how man is considered and looked upon when God passeth that decree upon him whether barely and nakedly as abstracted from all qualifications and conditions which are required in the covenant of grace or cloathed and invested with such preparatorie gifts of grace as doe by vertue of Gods promise intitle him to eternall life This question I purposely wave and meddle not withall in this ensuing Treatise but take that which is generally granted by the more moderate and best learned on both sides to wit that all mankind are capable of salvation upon such terms and conditions as are expressed in the Covenant of grace that is if they repent of their sinnes and beleeve in Christ and that when God offers life and salvation to all and every one in the ministery of the Word he is truely willing and doth seriously intend to bestow the same upon theÌ„ in that way that he hath commanded them to seek it and according to that course of providence that he hath taken for their good that is if they will apply themselves unto him and follow the counsell and direction that he gives them And this if I mistake not is the general doctrine of the ancient Fathers the learned Schoolmen and many modern Divines both Papists and Protestants Lutherans and Calvinists there is none that is well read versed in their writings that can much doubt or question the judgement of any of them save only of those who follow and imbrace Mr Calvins way and build upon his foundation and yet amongst them over and besides those that are mentioned in the Treatise it selfe these two or three testimonies may serve to shew that many of very good note amongst them are clear in this point First it appeares by Musculus in his Common places that the redemption which is purchased by Christ is upon some condition applyable to the whole world and to every particular man from the first to the last e Muscul loc de redemp generis humani Profitetur titulê° redeÌ„ptionem generis humani genus autem humanuÌ„ coÌ„plectitur non unam aut alteraÌ„ gentem sed muÌ„duÌ„ universum omnes videlicet totius orbis nationes cunctos homines à primo usque ad novissimum c. ergo quae hic in considerationeÌ„ veniunt pertinent ad omnes homines Scimê° non omnes fieri hujus redeÌ„ptionis participes verum illoruÌ„ perditio qui non servantur haud quaquam impedit quo minus universalis vocetur redemptio quae non est uni genti sed toti mundo destinata c. Quod illam homines reprobi non accipiant neque defectu fit gratiae Dei neque justum est ut illa propter filios perditionis gloriam ac titulum universalis redemptionis amittat cum sit parata cunctis omnes ad illam vocentur that is according to the report made in the generall offer of it for though all be not made partakers of it yet their ruine and destruction which is of themselves doth not any wayes prejudice or impeach the generall good will of God towards mankind nor hinder but that the benefit of redemption may be thus farre termed universall as that it is in some sort intended for all and upon some conditions appliable unto all and he illustrates this by two similitudes First of the Sun which may be said to send forth a generall light and influence into all places and all creatures and to make them fruitfull though many of them remaine barren because the defect and hinderance is not in the nature of the sun but in other letts and impediments which hinder the effectuall working of it Even so saith he it is with the redemption purchased by Christ that Reprobates and wicked men doe not receive it it is not for want of good will in God towards them nor through the defect of that grace he offereth to them for it is prepared for all and in the preaching of the Gospell are all invited to it therfore it is not fit that it should forfeit the title of a generall benefit because the sons of perdition through their owne fault deprive themselves of it for as a Medicine may be said to be universall though it doe not actually cure all diseases because it hath such a vertue in it that it would heale them if it were rightly and orderly applyed unto them Even so the bloud of Christ may be termed an universall medicine because it hath sufficient vertue in it to heale the sins of the whole world though it doe actually cure none but such onely to whom it is applyed The other similitude which he bringeth for the illustration of this point is drawne from a custome which was used amongst the Iewes who in the yeare of Iubile proclaimed a generall liberty to all
account it for his day 148 149 2 What be the particulars which are comprehended under this day 150 3 The Lords day how that is to be husbanded and improved 151 4 Seasons and occasions of doing and receiving good how to be layd for and laid out 152 5 In the day of health and prosperity provision is to be made against the time of need 154 Urged from the examples 1 Of the Pismire that prepareth her meat in summer 154 2 Of men who mend the high wayes in Summer 155 3 Of Joseph who laid up store of provision in the yeares of plenty 155 6 The day of youth being well ordered hath a great influence into the whole conversation 156 Amplified by the similitude 1 Of a vessell that long tasteth of the first liquor it receives ibid. 2 Of an arrow that flies as it is directed at first ibid. 3 Of a bowle or stone whose motion must bee ordered while it is in the hand ibid. 157 4 Of a tree which is dead in winter if it doe not bud in the spring ibid. 157 Motives to perswade every one to lay out himselfe in the day of youth 1 Because this is the time of sowing that seed that must yeeld a crop afterward pag. 157 2 Because age is not a time of seeking but of enjoying comfort ibid. 3 Because God requires it as hee did the first borne under the law 158 4 Because it is as the first fruits procuring a blessing upon all the rest ibid. 7 Every one should lay out himselfe while it is called to day 158 1 Because the present day is the day of salvation 159 2 Because many good purposes are lost for that they are not presently followed ibid. 3 Because just with God to cut thee short of thy expectation of a future day when thou neglectest the present ibid. 4 Because it is Sathans policie under the pretence of the present day to rob thee of thy whole time 160 5 Because if the present day bee neglected the next is uncertain ibid. 8 The day of grace reacheth not beyond the time of this present life 160 If mercy be not sought and obtained in this life it is lost for ever 161 As Commodities that must bee taken in before the faire be ended 161 As Manna that was to bee gathered onely on the sixe dayes 161 As the tree yeelds no more fruit after it be cut downe ibid. The Vses to be made of the former Doctrine Vse 1. To exhort every one to lay out himselfe in this day 163 Amplified 1 By examples sacred and prophane ib. 2 By reason 1 Because account must bee given for every houre spent idlely 164 2 Because as every one deales with God in this day so will God deale with him in his day ibid. Motives to perswade every one to lay out himselfe in this day 164 1 Because the day is not yet past and therefore it is a thing possible to bee done 165 2 Because it is no long time of seeking that is required onely for a day ibid. Amplified 1 By the damned spirits what they would doe if they were alive againe 166 2 By the devill who bestirres himselfe the more because his time is short ibid. 3 Because an eternall weight of weale or woe lies upon it 4 Because one day well spent hath more sweetnesse in it than a thousand dayes that are consumed in the pleasure of sinne 167 1 Because there is sweetnesse in the action of well doing 168. 2 Because he reapes the crop and harvest of it in sweet meditations afterward ibid. 5 Because it is the wisest course that any one can take for himselfe 168 1 Because the chiefest commoditities in which a Christian deales are currant onely in this day ibid. 2 Because it brings with it present profit and future income 169 Vse 2. To exhort every one to set forward betimes before the day of grace be too farre spent 170 Pressed 1 By examples of such as have done it ibid. 2 By reasons 1 In regard of the shortnesse of the day and the length of the journey pag. 171 2 In regard of the nature of the day 173 For 1 It is of a fluent nature alwayes passing and flitting away ibid. As the Oyle in the Lampe continually wasting ibid. As the sand in the houre-glasse continually running ibid. 2 It is carried with so swift a sayle that it seemes rather to flie than runne 174 3 It passeth away insensibly whether it be discerned or no. 174 4 The best part of it goeth away soonest as in wine 175 5 None can tel how much of it is yet to come or how soone it will end 176 6 If this day bee once ended there never comes a new day for the finding of mercy 178 3 In regard of the danger which doth accompapany the delay hereof 1 Because there is an uncertainty of the day and meanes of grace how long they will continue 179 2 Because there is an uncertainty of the time to come upon which hee dependeth 181 3 An uncertainty of those good motions and gracious helpes which now hee hath 183 1 Because the spirit will not alwayes strive with man ibid. 2 Because delay in this kinde it makes every one a loser ibid. For 1 It may be he shall never have such a kindy impression and motion of the spirit any more pag. 183 2 The oftner that grace is refused the more difficultie wil there be in the obtaining of it 184 3 The more that the spirit is resisted the more weakly and sparingly doth it worke 184 4 The longer a man delayes the more hard and obdurate will his heart grow ibid. 4 In regard of the folly and impiety that accompanies this delay 184 1 Folly 1 Because he had rather continue sick than be presently healed 185 2 Because it provokes God to cut him short of his expectation 186 3 Because the longer it is delayed the more labour and paines it will require ibid. 2 Impiety 1 Because in so doing he shewes lesse care for his soule than for his body 187 2 Because he makes God waite upon his leisure ibid. Vse 3. An exhortation to redeeme the time out of the hands of usurping tyrants 188 Likewise merchants who are sparing and provident in hard times ibid. 1 What time it is that must bee redeemed and how 189 1 Time past redeemed by repentance for the ill peny-worths that have beene made of it ibid. 2 Time to come redeemed by laying in for it before hand that it may come to his hands ib. 3 Time present redeemed 1 By setting it at liberty from those usurping tyrants 1. that eate up all the good hours of most men 190 2 By laying it out upon those occasions for which it was given ibid. 2 Motives to redeeme the time 1 Because what ever hee lay out for it hee shall bee no looser but an infinite gainer 191 2 Because time is precious 1 Because a little time is worth eternity ibid. 2 Because none
is made to all those upon whom the commandement is laid they runne along together in an equall extent and the promise is made good in as full and ample terms as the command is obeyed not any of all those that perform the conditions required that is disappointed of the blessing promised to it for whosoever asketh receiveth c. 2. Because there is no ground or warrant that any one can have that he shall receive remission of sinnes if hee doe imbrace the promise of the Gospell and lay hold upon it by a lively faith if the offer be not tendered in generall termes without exception either of sinnes or persons to all and every one that doth beleeve for there is no such promise as hath this and that man particularly and by name mentioned in it and therefore if ye aske any man a reason of the faith that is in him or what ground and warrant he hath to beleeve that he shall obtain remission of sinnes if hee doe repent and obey the Gospell seeing his name is no where in all the Gospell particularly mentioned he can give no other reason but this that remission of sinnes is offered and tendered in generall termes whosoever repenteth whosoever beleeveth c. and therefore it will follow by good consequence If I repent and beleeve I shall obtaine mercy and forgivenesse m Muscul com in Ioan. c. 3.16 Neque putare quisquam debet dilectioneÌ„ haÌ„c Dei ob id ad se minê° pertinere quod in genere destinata est omnibus ut enim nemo est mortalium qui non sit mundi hujus à Deo dilecti portio ita nemo est ad quem non pertineat divina ista dilectio nisi sit qui incredulitaâ—e sua seipsum à beneficio illius excludat because there is none excluded in the generall offer of it no particular but fals within the compasse of that generall whosoever repenteth whosoever beleeveth c. whereas if the offer of Christ and salvation were not generall there is no man could have any ground or bottome for his faith to rest upon when the Gospell is first preached unto him for when the Gospell is first preached to men in the estate of their unregeneracy it is impossible for any to know his election then when there is no peculiar fruits or effects of it to be found in him when as yet there is nothing wrought in him n Rom. 3.33 that puts a difference betweene him and another man And therefore if the offer were made onely to the Elect the Gospell should be preached in vaine to men in their naturall estate and condition because they could not then possibly know whether it did concerne them or not being altogether ignorant of their election and therefore that every one may know that it doth concerne him the offer of mercy is tendered in generall terms without exception either of sins or persons for there is none can beleeve in Christ by a justifying faith before hee doe beleeve the generall promise of the Gospell by an historicall faith he must first beleeve this to be a truth in generall That whosoever repents of his sin shall be forgiven whosoever takes Christ shall have salvation with him c. before he will ever come to resolve upon it for the doing of the same but when this foundation is well laid by an historicall faith That whosoever layes hold upon the generall promise of the Gospell by a lively faith shall be saved this is apt to beget thoughts and purposes inclining that way to make a man willing to imbrace that conditionall promise by a lively and justifying faith by consenting and agreeing to the conditions of it and undertaking by way of covenant for the performance of the same for the preaching of the Gospell it is like the proclamation of a generall pardon sent forth into the world o Aret. com in Joan. 1.9 Illuminat omnem hominem c. potest intelligi hic locus de oblata gratia quae omni mortaliuÌ„ generi offertur c. Christi enim beneficiuÌ„ omnibus offertur sine discrimine Perer. com in Io. 1.9 Dicendum divinum lumeÌ„ lucere omnibê° qui omnibus propositum et oblatum est Tolet. com in Ioa. 1.9 Dicitur lux illa omnem hominem illuminare sicut et sol qui sufficiens lumen expandit ut omnes illuminet et omnibus propositus est ut videant Lorin com in 2 Pet. 3.9 Hinc porro elicitur c. parataÌ„ semper in hac vita hominibus gratiam esse c. nec ullam poni exceptionem debere vel in peccatis vel in peccatoribus quantumlibet peccaverint like as it is with a King that sends forth a Proclamation of pardon to his subjects that are run out in rebellion against him promising that if any will lay downe his weapons of rebellion and come in and submit himself he shal be received againe into favour Now seeing there is not any whose name in particular is set down nor himselfe by name mentioned in that Proclamation none could have any ground or warrant to obtain pardon upon his submission if the offer of it were not tendered in generall termes but when hee seeth that the proclamation of pardon runnes in such a generality that none are excluded this makes him assume and inferre upon it therefore if I come in and submit my selfe I shall finde favour and mercy at the Kings hand and so building upon the truth of that generall promise or offer made by the King he is thereby drawne to lay down his weapons of rebellion and so comes againe to be received into his Princes favour even so it is with the King of heaven hee sends out a proclamation of pardon into the world promising life and salvation to all and every one that repents and beleeves in Christ c. Now seeing there is not any man particularly and by name mentioned in that Proclamation none could have any ground or warrant to obtaine life and salvation upon his repentance if the offer of it were not tendered in generall termes but when a man seeth the promise of pardon run in such a generality as excludeth none then he begins to think with himselfe certainly there is mercy to be had for me if it be sought for why because there is a generall Proclamation made at the Market crosse of every thirsty soul and an offer of mercy tendered to every one that is desirous of it without exception either of sins or persons * Esay 55.1 Hoe every one that thirsteth come ye to the waters and ye that have no mony come come I say and buy wine and milke and refined things without silver and without money Then he begins seriously to consider with himselfe certainly God will receive me if I come unto him why because there is a generall invitation sent forth to all and every one he lets every one know that he keeps open house and
thy selfe c. So it was with the old world because God was silent and spared them a long while they are ready to think that he will not come unto them in judgement at all and thereupon give themselves more freely y Mat. 24.48 to eate and drinke and be merry as Christ himselfe shewes As in the dayes before the flood they did eate and drinke marry and gave in marriage untill the day that Noah entred into the Arke and knew nothing till the flood came and swept them all away so shall the comming of the Son of man be Now the estate and condition of men is never more miserable than when the patience and mercy of God which should leade them to repentance becomes an occasion and incouragement unto them to goe on in their sinfull courses because it is either a fore-runner of more heavy judgements to follow and insue afterward or else a signe that their disease is incurable and therefore God leaves them as men that are in a desperate and forlorne condition and will not spend his rods in vaine upon them 1. It is an usuall fore-runner of more heavy judgments because the longer that God forbears men in their sinfull courses the more heavy he strikes when he comes as the axe the higher it is lifted up and the longer it be before the blow be given the more heavy it falls and the deeper it cuts when it comes If they were presently smitten with temporall judgements they might be much more happy than many times they are because when they doe not profit by the mercie and judgement of God the hardnesse of their heart which cannot repent heapeth up wrath unto themselves against the day of wrath 2. It is a signe oftentimes that their disease is incurable and therefore God deales with them as the Physitian doth with his sick patient while there is hope of recovery he cutteth and seareth and launceth his body gives him bitter pills and potions to worke out his disease but when hee gives him over and lets him have whatsoever he calls for and goe whither soever his minde and affection carries him that is a sign he is past help and that there is little hope of doing him good even so when God crosseth a man in his sinfull courses and makes him feele the smart of his owne doings there is some hope he may be reclaimed but when hee keeps silence and saith nothing to him that is a signe there is little hope and therefore God will not spend any more rods in vain upon him z Isa 1.5 Wherefore should ye be smitten any more for ye fall away more and more It is a sign of mercy in God when he chastiseth and correcteth his people for their sinnes because by this temporall correction he prevents the eternall ruine and destruction of their soules according to that of the Apostle a 1 Cor. 11.32 When we are judged we are chastened of the Lord that we should not be condemned with the world but when hee suffers them to thrive and prosper in their sinnes and doth not visit their iniquities and transgressions upon them that is a signe of his sore displeasure against them For when God would shew his greatest severity against the Israelites he tells them that hee b Hos 4.14 will not visit their daughters when they are harlots nor their spouses when they are whores If God speake to sinfull men in his wrath it may be ill enough with them but if he keepe silence in his wrath it is far worse because that argues more wrath against them even as it is with the water which is there deepest where it runs along with greatest silence and more shallow where it makes the greater noyse When a potent enemy thunders out his wrath against a weake and naked City it is ill enough with the inhabitants thereof but when he dissembles his wrath onely waiting a fit occasion and opportunity to crush them in pieces it makes their condition much worse even so it is with God when he keeps silence in his wrath that is a sign that his thoughts are deeply steeped with unalterable purposes of their ruine and destruction 2. Another time and occasion when men drowne themselves in sinfull pleasures and melt themselves more freely into mirth and jollity is when they swim in wealth and riches when they enjoy honors and preferments credit and reputation amongst men when the world applauds them and claps them on the back as the rich man in the Gospel that prophesies of peace to his own soul saying c Luke 1â— 19 Soul thou hast much goods laid up for many yeares live at ease eate and drink and take thy pastime and yet even then there is more cause of weeping than rejoycing if men did throughly know and rightly consider either the vanishing nature of those contentments or the miserable end that will ensue upon them When Christ was entertained with the joyfull acclamations of the people he was so little affected with it that he did not rejoyce but shed teares because he did throughly know how fickle and uncertain those contentments were hee knew that those very men who now cried Hosanna Blessed is he that commeth in the name of the Lord would within a few dayes cry as loud Crucifie him crucifie him and what wise man can rejoyce or take contentment in that which hee knowes to bee of so short continuance and to end and determine in a condition so contrary and unlike unto it selfe And so it is with all the earthly felicity of sinfull men Sweet meat as saith the Proverbe must have sowre sawce sinfull pleasure ever ends in severe and sore punishments as Abraham told Dives Sonne remember thou in thy life time hadst thy pleasure therefore art thou now tormented d Luke 16.25 The Bee hath Honey and Waxe things pleasant and profitable but withall a sting in the taile so sinfull pleasure hath honey to intice and waxe to inflame but withall a deadly sting in the tayle of it And like as it is with the rose when the leaves are plucked off there is nothing but pricks remaines behind even so it is with the pleasures of sinne when the leaves of profit and advantage are plucked away they ever leave a sting behinde them The Wine goes downe pleasantly and sheweth forth his colour in the cup but in the end it will bite like a serpent and hurt like a cockatrice Stollen waters are sweet saith Solomon and the bread of deceit pleasant but they know not that the dead are there and that her guests are in the depth of hell And therefore though wicked men set themselves upon a merry pin and sing care away when they swim in wealth and riches and abound in other worldly contentments yet have they little reason so to doe if they did throughly know and rightly consider how matters stand betweene GOD and their owne soules and how soone all those secular contentments