WISDOM Crying out to Sinners to return from their evil ways. CONTAINED IN THREE pious and learned Treatises, Viz. I. Of CHRIST'S fervent love to bloody jerusalem. II. Of GOD'S just bardening of Pharaoh, when he had filled up the measure of his iniquity. III. Of MAN'S timely remembering of his Creator. Heretofore communicated to some friends in written Copy: but now published to. the general good.  EZEK 33. 11. Say unto them, As I live 〈◊〉 t●e Lord God, I have no pleasure in the death of the wicked but that the wicked turn from his way and live: turn ye, turn ye from your evil ways, for why will ye dy●, Oh house of Israel? 
LONDON, Printed by M. P. for I●hn Stafford, dwelling in Black horse Alley near ●●●●●street 1639.   

CHRIST'S FERVENT LOVE TO BLOODY JERUSALEM; OR An Exposition, delivered in a Sermon on MATT. 23. vers. 37.  MATT. 23. vers. 37. Oh Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee: how often would I have gathered thy children together, even as an been gathereth her chickens under her wings, and yes would not? 
THe sum of my last meditations upon the former verses was, That notwithstanding our Saviour's predictions or threatenings of all those plagues shortly to befall Jerusalem, there was even at this time a possibility left for this people to have continued a flourishing nation, a possibility left for their repentance: that their repentance and prosperity was the end whereat the Lord himself did aim, in sending Prophets, and Wisemen, and lastly his only Son unto them.  
The former of the two parts; the possibility of their prosperity, and repentance, was proved from the perpetual tenor of God's covenant with his people; first made with Moses, afterwards renewed with David and Solomon, and ratified by jeremy and Ezechiel. The tenor of the covenant (as you then heard) was a covenant not of death only, but of life and death: of life, if they continued faithful in his covenant; of death, if they continued in disobedience.  
The later part of the same, viz. That this people's repentance and prosperity wa● the end intended by God, was proved from that declaration of his desire of their everlasting prosperity; 
Deut. 5.29  Oh that there were such an heart in this people to fear me, and to keep my commandments always, that it might go well with them and their posterity for ever. And the like place, Psal. 81. vers. 13. to the end: Esay 48. verse 18. Both places manifest God's love, and desire of this people's safety. But the abundance, the strength, with the unrelenting constancy and tenderness of his love, is in no place more fully manifested than in these words of my text. The abundant fervency we may note in the very first words, in that his mouth which never spoke idle or superfluous words, doth here ingeminate the appellation, Oh Jerusalem, Jerusalem. This he spoke out of the abundance of his love: But love is oft time● fervent or abundant for the present, or whiles the object of ou● love remains amiable, yet no● so constant or perpetual, if the quality of what we love be changed. But herein appears the constancy and strength of God's love, that it was thus fervently set upon Jerusalem, not only in her pure and virgin days, or whiles she continued as chaste and loyal, as when she was affianced unto the Lord by David, a man after his own heart: but upon Jerusalem, often drunken with the Cup of fornications; upon her long stained and polluted with the blood of his Saints; upon her children, who with the dog returned unto their vomit, or with the sow unto their wallowing in the mire, or puddle of their Mother's dust, whose sacrifices were mingled with righteous blood; upon Jerusalem and her Children, after he had cleansed her infected habitations with fire, and carried her Inhabitants beyond Babylon into the Northland, as it had been into a more fresh and purer air; not only before the Babylonish Captivity, but after their return thence, and replantation in their own land, God would have gathered them even as the Hen doth her chickens ●nder her wings, etc.  
In which words, besides the Tenderness of God's love towards th●se Castaways, is set out unto us the safety of his protection, so they would have been gathered. For as there is no creature more kind and tender than the hen unto her young ones: so is there none that doth more carefully shroud and shelter them from the storm, none that doth more closely hide them from the eye of the Destroyer. Yet so would God have hidden Jerusalem under the shadow of his wings, from all those storms which afterwards overwhelmed her, and from the Roman Eagle, to whom this whole generation became a prey; if so Jerusalem with her children after so many hundred years' experience of his fatherly love & tender care, had not remained more foolish than the new hatched brood of reasonless creatures; if so they had not been ignorant of his call, that had often redeemed them from their enemies. How often would I have gathered you, and you would not?  
Here were large matter for Rhetorical digressions or mellifluous Enconiums of divine love; points wherein many learned Divines have in later times been very copious: yet still leaving the truth of that Love (which they so magnify) very questionable. It shall suffice me at this time, 
Two points.  first, to prove the undoubted truth and unfeignedness of God's tender love, even towards such Castaways, as these proved, to whom he made this protestation: Secondly, to unfold (as far as is fitting for us to inquire) how it is possible they should not be gathered unto God, nor saved by Christ, whose gathering and whose safety, He to whom nothing can be impossible, had so earnestly, so tenderly, and so constantly longed after.  
These are points of such use and consequence, that if God shall enable me, sound, though plainly, to unfold their truth; you will (I hope) dispense with me for want of artificial exornations or words more choice, than such as naturally spring out of the matters handled; as willingly as the poor amongst you pardon good housekeepers for wearing nothing but homespun cloth. For as it is hard for a man of ordinary means to bestow much on his own back, and feed many bellies: so neither is it easy for me and my present opportunities, both to feed your souls with the truth, and to clothe my discourse with choice words and flourishing phrases. And I am persuaded many Preachers might, in this argument, often prove more Theological, so they could be content to be less Rhetorical. Yet let not these premises prejudice the truth of the conclusion. My purpose is not to descent from any of the Reformed Churches, but only in those particulars, wherein they evidently descent from themselves, and from general principles of truth acknowledged by all that believe God or his word. 
1 
Point. That God earnestly desires the conversion of such as perish.  
1 Tim. 2.1. 2.    
Were I to speak in some Audience of this point, it would be needful to dip my pen in Nectar, or sweeten my voice with Ambrosia, to allay the harshness of this position, That God should so earnestly desire the conversion of such as perish. Howbeit, the surest ground of that charity which God requires should be in every one of us towards all (our greatest enemies not excepted) is firm belief of this his unspeakable love towards all, even towards such as kill his Prophets, and stone the Messengers of his Peace. 
1 Tim. 1. 1, 2.  I exhort (saith the Apostle) that first of all, Supplications, prayers, intercessions and giving of thanks be made for all men: For Kings and all that are in Authority. 
jam. 2.6.  Yet did such in those days most oppress all Christians, & draw them before the judgement Seats, even because they did pray to the true God for them. For they did blaspheme that worthy name, 
Vers. 7.  by which we were called. This duty notwithstanding, which was so odious unto those great and rich men, for whose good it was performed, 
1 Tim. 2.3.  Saint Paul tells us was good and acceptable in the sight of God our Saviour: 
Vers. 4.  why acceptable in his sight? Because he would have all men (and therefore even the sworn enemies of his Gospel) to be saved, and come to the knowledge of the truth which they oppugned. Or if the express authority of the Apostle suffice not, his reasons drawn from the principles of Nature will persuade such as have not quenched the light of Nature, by setting not the corruptions only, but the very Essence of Nature and Grace at odds and faction. 
Vers. 5.  For there is one God: Had there been more, every one might have been conceived as partial for his own Creature. But in as much as all of us have but one Father, his love to every one must needs be greater than any earthly parents love unto their Children, in as much as we are more truly his, than children are their parents. But here (as the Apostle forseeth) might be replied; That albeit God be one, and the only Creator of all, yet in as much as we are seeds of Rebels with whom he is displeased; our Mediator might be more partial, and commend some to God's love, neglecting others. To prevent this scruple, the Apostle adds; As there is but one God, 
Vers. 5.  so there is but one Mediator between God and Man; and He of the same Nature with us, A man: but Men are partial; yet so is not the Man Christ jesus, that is, the Man anointed by the holy Ghost, to be the Saviour of the world. As he truly took our flesh upon him, that he might be a faithful and affectionate High Priest; so that we might conceive of him, as of an unpartial Solicitor or Mediator betwixt God and us, he took not our Nature enstamped with any individual properties, characters, or references to any one tribe or kindred. Father according to the flesh, he had none; but was framed by the sole immediate hand of God: to the end that as the eye, because it hath no set colour, is apt to receive the impression of every colour: so Christ, because he hath not these carnal references, which others have, but was without father, without brother, without sister on earth, might be unpartial towards all, and account every one that doth the will of his father which is in Heaven, as Sister, Mother and Brother. 
Esay. ●6. 4. ●.  Thus saith the Lord to the Eunuches that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant: even unto them will I give in min● house, and within my walls, a place and a Name, better than of Sons and Daughters: I will give them an everlasting name that shall not be cut off. Briefly, He is a Brother to all mankind, more loving and more affectionate, than Brothers of entire blood are one towards another.  
The very ground of the Apostles reason thus bared will of it own accord reverberate that Distinction which hath been laid against his meaning, by some, otherwise most worthy Defendants of the Truth.  
The distinction is, that, when the Apostle saith, God will have all men to be saved, he means Genera singulorum, not Singula generum, some few of all sorts, not all of every sort: some rich, some poor, some learned, some unlearned, some jews, some Gentiles, some Italians, some English, etc.  
The illustrations which they bring to justify this manner of speech, did the time permit, I could retort upon themselves, and make them speak more plainly for my opinion, than for theirs. It shall be sufficient by the way to note the impertinency of the application, supposing the instances brought, were in themselves justifiable by the illustrations they bring: or how little it could weaken our assertion, although it might intercept all the strength or aid this place affords for the fortification of it. What can it help them to turn these words, because they make towards us, from their ordinary or usual meaning, or to restrain God's love only unto such as are saved; when as the current of it in other passages of Scripture is evidently extended unto such as perish? In stead of many words uttered by him that cannot lie, unto this purpose, those few, Ezek. 33. 11. shall content me: As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, Oh house of Israel? If God mind the safety of such as perish, yea even of most desperate and stubborn sinners: no question but he wils all should be saved and come to the knowledge of his truth.  
The former distinction than will not stop this passage. Howbeit some learned among the Schoolmen, and other most religious Writers of later times, have sought out another for intercepting all succour this or the like places might afford to the maintenance of that truth which they oppugn and we defend. That God doth not will the death of a sinner Voluntate signi they grant: but that he wils it Voluntate ●eneplaciti, they take as granted. That is in other terms: God doth not will the death of him that dies, by his revealed will; but by his secret will. Not to urge them to a better declaration than hitherto they have made, in what sense God being but one, may be said to have two Wills: That he wils many things which we know not, that he hath diverse secret purposes, we grant and believe as most true indefinitely taken. But because these Wills or Purposes are secret; man may not without presumption determine the particular matters which he so wils o● purposes. Otherwise they should not be secret but revealed to us: whereas things secret as secret, belong only to God.  
In that they oppose thi● Secret will to Gods revealed will; they do as it were put in a Caveat that we should not belee●● it in those particulars whereto they apply it. For we ma● not believe any thing concer●ning the salvation or damnation of mankind, or the mean which lead to either; but wha● is revealed. But this will●● ●● not revealed. Ergo, not to b● believed.  
Nor are we by the principle of Reformed religion bound one●ly not to believe it, but utterly to disclaim it: For admitting what was before granted, an i●● definite belief, that God wi● many things which he keeps secret from us: yet we most abso●lutely believe, that he never wils any thing secretly, which shall be contrary or contradictory to that whereon his revealed will is set; or, to that which by the express warrants of his written word we know he wils. Now every Christian must infallibly and determinately beleeve● that God wils not the death of the wicked, or of him that dies, (seeing his written word doth plainly register his peremptory will unto this purpose). Therefore no man may believe the contradiction to this, to wit, That he wils the death of him that dies. Otherwise this distinction admitted, untwines the very bonds of man's salvation. For what ground of hope have th● very Elect besides Gods will revealed, or at the best confirmed by an oath? Now if we might admit i● but as probable, That God voluntate beneplaciti, or by his secret will may purpose some thing contrary to what he promises by his revealed will: who is he that could have (I say not any certainty, but) any moral probability of his salvation? seeing God assures us of salvation only by his word revealed, not by his secret will or purpose; which for aught we do or can possibly know, may utterly disannul what his revealed will seems to ratify.  
Lastly, it is an infallible Rule o● Maxim in divinity, That we may not attribute any thing to the most pure and perfect Essence of the Deity which includes an imperfection in it: much less may we ascribe any impurity or untruths to that Holy One, the Author of all Truth. But to swear one thing, and to reserve a secret meaning contrary to the plain and literal meaning professed, is the very Idea of untruth, the essence of impious perjury, which we so much condemn in some of our adversaries, who (if this distinction might generally pass for current amongst us) might ●●stly say, that we are as maliciously partial against the I●suites, as the Iew●● were against Christ Iesu●; tha● we are ready to blasphem● God, rather than spare to revil● them: seeing we attribute tha● to the divine Majesty which we condemn in them as mos● impious and contrary to his sacred will, who will not dispense with AEquivocation or Mental reservation, be the cause wherein they be used never so good. Because to swear one thing openly, and secretly to reserve a contradictory meaning, is contrary to the very nature and essence of the very first truth; the most transcendent sin that can be imagined: Wherefore, as this distinction was lately hatched, so it might be wished, that it might be quickly extinguished and buried with their bones that have revived it. Let God be true in all his words, in all his sayings; but especially in all his oaths: and let the jesuit be reputed, as he is, a double dissembling perjured liar.  
The former place of Ezechiel, as it is no way impeached by this distinction last mentioned: so doth it plainly refute another gloss put upon my text by some worthy and famous writers; How oft would I have gathered you etc. These words, say they, were uttered by our Saviour manifesting his desire as man. But unless they be more than men which frame this gloss, Christ as man was greater than they, and spoke nothing but what he had in express commission from his Father. We may then (I trust) without offence, take his words as here they sound, for better interpretation of his Father's will, than any man can give of his meaning in this passage, uttered by himself in words as plain as they can devise. These words indeed were spoken by the mouth of man; yet as truly manifesting the desire and good will of God, for the saving of the people, as if they had been immediately spoken by the voice of God.  
But why should we think they were conceived by Christ as man, not rather by him as the Mediator between God and Man● as the second person in the Trinity manifested in our flesh? He saith not, Behold my Father hath sent: but in his own person; Behold I have sent unto you Prophets and Wise. Nor is it said, How often would my Father; but, How often would I have gathered you? this gathering we cannot refer only to the three years of his ministry; but to the whole time of Hierusalems' running away from the Prophets call, from the first time that David first took possession of it, until the last destruction of it: For all this while, HE, that was now sent by his Father in the similitude of Man, did send Prophets, Wisemen and Apostles, to reclaim th●m, if they would have harkened to his, or his messenger's admonitions. Saint Luke puts this out of controversy. For repeating part of this story, he saith expressly, 
Luk. 11. 49.  Therefore also said the Wisdom of God, I will send them Prophets etc. And Christ is said the Wisdom of God, not as Man, but as God: and consequently he spoke those words not as man only, but as God.  
The same compassion and burning love, the same thirst and longing after Hierusalems' safety, which we see here manifested by a manner incomprehensible to flesh and blood, in these words of our Saviour in my text, or the like uttered by him Luke 19 verse 41. & sequentibus, with tears and sobs, we must believe to be as truly, as really and unfeignedly in the divine nature, though by a manner incomprehensible to flesh and blood. How any such flagrant desire of their welfare, which finally perish, should be in God, we cannot conceive, because our minds are more dazzled with the inaccessible light, than the eyes of Bats and Owls are by gazing on the Sun. To qualify the incomprehensible glory of the Deity, the Wisdom of God was made flesh, that we might safely behold the true module or proportion of divine goodness in our Nature: as the eye which cannot look upon the Sun in his strength, or as it shineth in the firmament, may without offence behold i● in the water, being an Element homogeneal to its own substance. Thus should all Christ● prayers, desires or pathetical wishes of man's safety, be to u● so many visible pledges or sensible evidences of Gods invisible, incomprehensible love. And so he concludes his last invitation of the Jews; 
john 12. 49.50.  I have not spoken of myself, but my Father which sent me, he gave me a commandment, what I should say, and what I should sp●ake. And I know that his commandment is everlasting life. Whatsoever I speak therefore, even as the Father said unto me, so I speak.  
And what saith our Saviour more in his own, than the Prophet had done in the name and person of his God? Zion complained the Lord hath forsaken me, and my Lord hath forgotten me: 
Esay 49. 14, 15. etc.  but he answered, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea they may forget, yet will not I forget thee. Behold I have engraven thee upon the palms of my hands, etc. These and the like places of the Prophet compared with our Saviour's speeches here in my text, give us plainly to understand, That whatsoever love any mother can bear to the fruit of her womb, unto whom her bowels of compassion are more tender than the Fathers can be; or whatsoever affection any dumb creature can afford to their tender brood; the like, but greater doth God bear unto his children. Unto the Elect, most will grant. But is his love so tender towards such as perish? Yes, the Lord carried the whole host of Israel (even the stubborn and most disobedient) as an Eagle doth her young ones upon her wings, Exod. 19 4. Earthly parents will no● vouchsafe to wait perpetually upon their child●●n, the Hen continueth not her call from morning until night, nor can she endure to hold out her wings all day for a shelter to her young ones: as they grow great and refuse to come, she gives over to invite them. But saith the Lord by his Prophet, 
Esay 65. 2, 3, 4, 5.  I have spread out my hands all the day long unto a rebellious people, which walked in a way that was not good, after their own thoughts: A people that provoketh me to anger continually to my face, that sacrificeth in Gardens, and burneth incense upon Altars of brick; which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels: which say (adding Hypocrisy unto filthiness and Idolatry) Stand by thyself, come not near unto me● for I am holier than thou. Such they were, and so conceited of our Saviour, with whom he● had in his life time oft to deal, and for whose safety he prayed with tears before his passion.  
These and many like equivalent passages of Scripture are pathetically set forth by the Spirit, to assure us, that there is no desire like to the Almighty's desire of sinful man's repentance, no longing to his longing after our salvation. If God's love to judah comen to the height of rebellion, had been less than man's or other creatures love to what they affect most dear: if the means he used to reclaim her, had been f●wer or less probable than any others had attempted for obtaining their most wished end: his demand (to which the Prophet thought no possible answer could be given) might easily be put off by these incredulous jews, unto whom he had not referred the judgement in their own cause, if they could have instanced in man or other creature more willingness to do what possibly they could do, either for themselves or others, than he was to do whatsoever was possible to be done for them. And now, Oh inhabitants of jerusalem, and men of judah, judge, I pray you, between me and my vineyard, what could more be done to my vineyard, that I have not done to it? Wherefore, when I looked i● should b●ing forth grapes, brought it forth wild grapes● Esay 5. 3, 4.  

2 Point. How it is possible then that all men are not saved.  But the greater we make the truth and extent of Gods love● the more we increase the difficulty of the second point proposed. For amongst women many there be that would, amongst dumb creatures scared any that would not redeems their sucklings from death by dying themselves: Yet what is it they can do, which they would not do to save their own lives? And did not God so love the World that he gave his only begotten Son for it? Yes, for the World of the Elect. If there be Worlds of the Elect, I see not why any should be excluded from the number. ●ut to let that pass: Gods desire of their repentance which perish, is undoubtedly such as hath been said. Yet should we say that he hath done all that could be done for them; how chanceth all are not saved? and was the vineyard more barren than Sarah, the fruit of whose womb he made like the stars of the sky, or like as the sands b● the Sea shore, innumerable? was it a matter more hard to make an impenitent jew bring forth fruits worthy of repentance, than to make a virgin conceive and bear a Son? If it were not; how chanceth it, the word of the Lord (and that but a short one) should bring the one to joyful issue; whiles the other (the repentance of these Jews and other ungodly men) after so many exhortations and threatenings, after so many promises of comfort, and denuntiations of woes (which the Prophets, the Apostles, and their Successors have used) is not to this day, nor ever shall be accomplished? If repentance of men borne and brought up in sin be a work altogether impossible: all of us should utterly perish; none repent. If possible to any; shall it not be possible to the Almighty, who alone can do all things? If possible in him: why is not repentance wrought in all, whose salvation he more earnestly desires, than the most tender hearted mother doth the life and welfare of her darling infant?  
Hence in probability, some may conclude, either God's love unto such as perish is not so great as some mothers bear unto their children: or else his power in respect of them is not infinite. And against our doctrine perhaps, it will be objected, that by thus magnifying God's love towards all, we minish his power towards some. From which to derogate aught, is in some men's judgements the wo●st kind of blasphemy: a point as dangerous in divinity to speak but doubtfully or suspiciously of it, as in matter of Sta●● to determine or limit the Prerogative Royal. Howbeit, if no other choice were left, but a necessity were laid upon us of ●eaving either the infinite power, or infinite goodness of our God questionable or unexpressed; the offence were less, not to speak of his power so much (as most do,) than to speak aught prejudicial all to that conceit, which even the Heathens by the light of nature had of his goodness. This attribute is the chief object of our love, and for which he himself desires to be loved most. And in this respect to derogate aught from it, it must needs be most offensive. But his curse be upon him that will not unfeignedly acknowledge the absolute infiniteness as well of his power as of his goodness. Whosoever he be that loves his goodness, will unfeignedly acknowledge he is to be feared and reverenced, as the Almighty Creator and Judge of men. Unless he were in power infinite, he could not be infinitely good. Howbeit he that restrains his love and tender mercy only to such as are saved, doth make his goodness less (at least extensively) than his power. For there is no creature unto which his power reacheth not. But so doth not his loving kindness extend to all; unless he desire the good and safety of those that perish.  
For winding, ourselves out of the former snare; we are to consider a main difference between the love of man or other creatures, and the love of God to mankind. Dumb creatures always effect what they most desire, if it be in the precincts of their power, because they have neither reason, nor other internal law of right or wrong to control or countersway their brutish appetites. Man, although endued with reason and natural notions of right and wrong, is notwithstanding oftentimes drawn by the strength or inordination of his tender affection, to use such means as are contrary to the rules of reason, equity and religion, for procuring their safety or impunity, on whom he dotes. Howbeit among men, we may find some, which cannot be wrought by any promise or persuasion to use ●●ose unlawful courses for the impunity of their children or dearest friends, which the world commonly most approveth. Not that their love towards their children, friends or acquaintance is less; but because their love to public justice, to truth and equity, and respect to their own integrity, is greater than other men's are. A fit instance we have in Zaleucus King of Lovis, who having made a severe law, that whosoever committed such an offence (suppose adultery) should lose his eyes: It shortly after came to pass that the Prince, his son and heir apparent to the crown, trespassed against this sanction. Could not the good King have granted pardon to his son? He had power, no doubt, in his hands, to have dispensed with this particular, without any danger to his person. And most Princes would have done as much as they could for the safety of their successor. Nor could privileges or indulgences upon such special circumstances be held as breaches or violations of public laws; because the prerogative of the person offending cannot be drawn into example. But Zaleucus could not be brought to dispense with his law, because he loved justice no less dearly than his Son, whom he loved as dearly as himself. And to manifest the equality of his love to all three, he caused one of his own eyes, and another of his sons to be put out: that so the law might have her due, though not wholly from his Son that had offended; but in part from himself, as it were by way of punishment for this partiality towards his Son.  
It were possible no doubt for a King to reclaim many inferiors from theft, from robbery, or other ungracious courses; so he would vouchsafe to abate his own expenses to maintain theirs, or afford them the solaces of his Court, make them his Peers, or otherwise allow them means to compass their wont pleasures. But thus far to descend to unthrifty subject's humours, were ill beseeming that Majesty and gravity which should be in Princes. If one should give notice to a Prince how easy and possible it were to him by these means, to save a number from the gallows: his reply would be, Princeps id potest quod salva Majestate potest: That only is possible to a Prince, which can stand with the safety of his Majesty: but thus to feed the unsatiable appetites of greedy unthrifts (though otherwise such as he loves most dearly, and whose welfare he wishes as heartily as they do that speak for them) is neither Princely nor majestical. For a King in this case to do as much as by his authority or other means he is able to do, were an act of weakness and impotency, not an act of Sovereign power; a great blot to his wisdom, honour and dignity; no true argument of royal love or Princely Clemency.  
In like manner we are to consider that God, albeit in power infinite, yet his infinite power is matched with goodness as truly infinite; his infinite love, as it were, counterpoised with infinite Majesty. And though his infinite mercy be as Sovereign to his orher Attributes: yet is it in a sort restrained by the tribunitial power of his justice. This equality of infiniteness betwixt his attributes being considered, the former difficulty is easily resolved. If it be demanded whether God could not make a thousand worlds, as good or better than this: it were infidelity to deny it, why? Because this is an effect of mere power; and might be done without any contradiction to his goodness, to his Majesty to his mercy or justice: all which it might serve to set forth. And this is a Rule of faith, that all effects of mere power, though greater than we can conceive as possible, may be done of him with greater ease, than we can breathe. His only Word would suffice to make ten thousand worlds. But if it be questioned, whether God could not have done more than he hath done for his Vineyard, whether he cannot save such as daily perish: the case is altered, and breeds a fallacy Ad plures interrogationes. For man's salvation is no work of mere power: it necessarily requires a harmony of goodness, of majesty, of mercy and justice, whereunto the infinite power is in a manner subservient. Nor are we to consider his infinite power alone, but as matched with infinite majesty; nor his infinite mercy and goodness alone, but as matched with infinite justice. And in this case it is as true of God as man; Deus id potest, quod salva Majestate potest; quod salva bonitate & justitia potest: God can do that which is not prejudicial to his Majesty, to his goodness and justice. And he had done (if we may believe his oath) as much for his vineyard, as the concurrence of his infinite power and wisdom could effect without disparagement to the infinity of his Majesty, or that internal law or rule of infinite goodness, whereby he created man after his own image and similitude.  
God as he hath his being, so hath he his goodness of himself, and his goodness is his being: as impossible therefore, that he should not be good, as not be. Man, as he had his life and being, so had he his goodness wholly from his Creator. And as actual existence is no part nor necessary consequence of his essence: so neither is his goodness necessary or essential to his existence. As his existence, so his goodness is mutable: the one necessarily including a possibility of declination or decay; the other an inclination of relapse, or falling into evil. As he was made after the similitude of God, he was actually and inherently good. Yet was not his goodness essential, necessary or immutable. Nor did he resemble his Creator in these essential attributes: but rather in the exercise of them ad extra. Now the exercise of them was not necessary, but free in the Creator. For God might have continued for ever Most holy, righteous and good in himself, albeit he had never created man, nor other creature. Wherefore he made them good, as he was freely good. And such is the goodness communicated to them in their creation, not necessary, but free: And if free, as well including a possibility of falling into evil, as an actual state in goodness. If then you ask, Could not God by his almighty power have prevented Adam's eating the forbidden fruit? None, I think, will be so incredulous to doubt, whether he that commanded the Sun to stand still in his sphere, and did dead jeroboam's arm, when he stretched it out against the Prophet, could not as easily have stayed Adam's hand from taking, turned his eye from looking upon, or his heart from lusting after the forbidden fruit. All these were acts of mere power. But had he by his omnipotent power laid this necessity upon Adam's will or understanding, or had he kept him from transgression by restraint: he had made him uncapable of that happiness, whereto by his infinite goodness he had ordained him; for by this supposition he had not been good in himself, nor could he be capable of true felicity, but he must be capable likewise of punishment and misery. The ground of his interest in the one, was his actual and inherent goodness communicated in his creation: nor was he liable to the other, but by the mutability of his goodness, or possibility of falling into evil. In like manner, he that gave that known power and virtue to the loadstone, could as easily draw the most stony hearted son of Adam unto Christ, as it doth steel and iron. But if he should draw them by such a necessary and natural motion, he should defeat them of all that hope or interest in that excessive glory, which he hath prepared for those that love him. If again it be demanded, why God doth not save he impenitent and stubborn sinner; it is all one, as if we should ask, why he doth not crown bruit beasts with honour and immortality. That this he could do by his infinite power, I will not deny. And if this he would do, no creature justly might control him, none possibly could resist or hinder him: yet I may without presumption affirm, that thus to do, cannot stand with the internal rule of his justice, goodness and majesty. Nor can it stand better with the same rule to save all men, if we take them as they are, not as they might be; albeit he hath endued all with reason to distinguish between good and evil. 
Judas 10.  For many of them speak evil of those things which they know not: but what they know naturally, as bruit beasts, in those things they corrupt themselves. It stands less with God's infinite goodness or power, if we consider them as linked with infinite justice or majesty, to bring such into true happiness, than to advance bruit beasts unto immortality. 
Isa. 27. 11.  It is a people (saith the Prophet) of no understanding, therefore he that made them, will not have mercy on them; and he that form them, will show them no favour. God out of the abundance of his goodness, mercy, and long-suffering, tolerates such as the Prophet and Apostle speaks of; and out of his infinite love seeks by the preaching of the Word and other means, not prejudicial to his justice and majesty, to gather them as he would have done Jerusalem here in my text. But finally there is a certain measure of iniquity, which where it is full, an height of stubbornness and profaneness, whereunto if once they come, the stroke of his infinite justice falls heavy upon them, for wilful contempt of his infinite mercy; that as he himself somewhere saith, He cannot any longer endure them.  
The suspicions to which these resolutions seem liable, are specially three:  
First, 
1. Object.  that they derogate from God's extraordinary favour towards his elect.  
Our answer is brief; 
Answer.  the offence (if any there be) is taken, not given: seeing we only affirm, that none so perish, but that they had a possibility to be saved: we deny not that many are so saved, as it were not possible for them finally to perish; yet so saved they are, not by God's infinite power, laying a necessity upon their wills; but by his infinite wisdom preparing their hearts to be fit objects of his infinite mercy, and forecasting their final salvation, as necessary by assenting not altogether necessarily to the particular means whereby it is wrought. That is, in fewer terms, unto their salvation, an infinite power or infinite mercy matched with justice infinite, without an infinite wisdom would not suffice. To call some (how many none may determine) extraordinarily, as he did Saint Paul, may well stand with the eternal rule of his goodness; because he used their miraculous and unusual conversion as a means to win others by his usual and ordinary calling. Special privileges upon peculiar and extraordinary occasions do not prejudice ordinary laws. Albeit to draw such privileges into common practice, would overthrow the course of justice. It is not contrary then to the rule of God's justice, to make some feel his mercy and kindness before they seek, that others may not despair of ●inding it: having assured all by an eternal promise, that seeking they shall find, and that they which hunger and thirst after righteousness shall be satisfied.  

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

Answer.  In brief we answer; there have been two extremities in opinions continually followed by the two main factions of the Christian world. The one, That God hath so decreed all things, that it is impossible aught should have been, that hath not been: or not to have been, which hath been. This is the opinion of the ancient Stoics, which attribute all events to fate; and is no way mitigated, but rather improved, by referring this absolute necessity not to second causes or nature, but to the omnipotent power of the God of nature. This was re●uted in our last meditations; because it makes God the sole author of every sin.  
The second extremity is, That in man b●fore his conversion by grace, there is a freedom or habiliment to do that which is pleasing and acceptable to God, or an activity to work his own conversion. This was the error of the Pelagians, and communicated to the modern Papists; who hold a mean indeed, but a false one, between the Pelagians and the Stoics. The true mean f●om which all these extremities swerve may be comprised in these two propositions: the one negative; In man after Adam's fall there is no freedom of will, or ability to do any thing not deserving God's wrath or just indignation: the other affirmative; There is in man after his fall, a possibility left of doing or not doing of some things, which being done or not done, he becomes passively capable of God's mercies; doing or not doing the contrary, he is excluded from mercy, and remains a vessel of wrath for his justice to work upon. For whether a man will call this contingence in humane actions, not a possibility of doing or not doing, but rather a possibility of acknowledging our infirmities or absolute impotency of doing any thing belonging or tending to our salvation; I will not contend with him: Only of this I rest persuaded, that all the exhortations of the Prophets and Apostles, to work humility and true repentance in their Auditors, suppose a possibility of humiliation and repentance; a possibility likewise of acknowledging and considering our own impotency and misery; a possibility likewise of conceiving some desire, not merely brutish, of our redemption or deliverance.  
Our Saviour (ye know) required not only a desire of health, of sight, of speech, in all those whom he healed, restored to sight, or made to speak: but withal a kind of natural belief, or conceit, that he was able to effect what they desired. Hence saith the Evangelist, Mark 6. 5. Mat. 13. verse last; He could not do many miracles among them, because of their unbelief. Yet CHRIST alone wrought the miracles, the parties cured were mere patients, no way agents. And such as solicited their cause in case of absence, at the best, were but bystanders. Now no man (I think) will deny, that Christ by the power of his God head could have given sight, speech, and health to the most obstinate and perverse: yet by the rule of his divine goodness, he could not cast his pearls before swine. Most true it is, that we are altogether dead to life spiritual, unable to speak or think, much less to desire it, as we should. Yet belief and reason moral and natural survive, and may with Martha and Marie beseech Christ to raise up their dead brother, who cannot speak for himself.  
The third Objection will rather be preferred in Tabletalk discourse, 
Object. 3.  than seriously urged in solemn dispute. If God so dearly desire and will the life and safety of such as perish; his will should not always be done.  

Answer.  Why? Dare any man living say or think that he always doth whatsoever God would have him do? So, doubtless, he should never sin or offend his God. For never was there woman so wilful, or man so mad as to be offended with aught, that went not against their present will. Nor was there ever or possibly can be any breach, unles●e the will of the Lawgiver be broken, thwarted or contradicted. For he that leaves the letter and follows the true meaning of the Lawgivers will, doth not transgress his law, but observe it. And unless God's will had been set upon the salvation of such as perish, they had not offended, but rather pleased him in running headlong the ways of death. Yet in a good sense, it is always most true, that Gods will is always fulfilled.  
We are therefore to consider, that God may will some things absolutely, others disjunctively: or that some things should fall out necessarily, others not at all, or contingently. The particulars which God absolutely wils should fall out necessarily, must of necessity come to pass; otherwise, his will could in no case be truly said to be fulfilled. As, unless the Leper, to whom it was said by our Saviour, I will, be thou clean, had been cleansed, Gods will manifested in these words, had been utterly broken. But if every particular which he wils disjunctively, or which he wils should be contingent, did of necessity come to pass; his whole will should utterly be defeated. For his will (as we suppose in this case) is that neither this no● that particular should be necessarily: but that either they should not be, or be contingently. And if any particular comprised within the latitude of this contingency with its consequent, come to pass; his will is truly and perfectly fulfilled. As for example, God tells the Israelites, that by observing his Commandments they should live; and die by transgressing them. Whether therefore they live by the one means, or dye by the other; his will is necessarily fulfilled: Because it was not that they should necessarily observe his Commandments or transgress them: but to their transgression, though contingent, death was the necessary doom; so was life the necessary reward of their contingent observing them.  
But the Lord hath sworn that he delighteth not in the death of him that dieth; 
Object.  but in his repentance: if then he never repent, God's delight or good pleasure is not always fulfilled; because he delights in the one of th●se; not in the other. How then shall it be true which is written, God doth whatsoever pleaseth him in the Heaven and in the Earth, if he make not sinners repent, in whose repentance he is better pleased, than in their death?  

Answer.  But unto this difficulty, the former answer may be rightly ●itted. God's delight or good pleasure may be done two ways, either in us, or upon us. In the former place, it is set upon our repentance or obsequiousness to his will. For this is that service, whereto by his goodness, he ordained us. But if we cross his good will and pleasure, as it respects this point; that is, if we will not suffer ourselves to be saved; the same delight or pleasure is set upon our punishment and fulfilled upon us. And if we would enter into our own hearts, we might see the Image of Gods will hitherto manifested by his word, distinctly written in them: and that the Rule which his justice observes in punishing the wicked and reprobate, is to measure out their plagues and punishments according to the measure of their neglecting his will or contradicting his delight in their subjection. That as the riches of his goodness leading them to repentance hath been more plentiful: so they, by their impenitency still treasure up greater store of wrath against the day of wrath. To this purpose doth the Lord threaten the obstinate people before mentioned in Esay; 
Es●. 65.5.  These are as a smoke in my nose, and a sire that burneth all the day; as he hath spread out his hands to them all the day. Behold it is written before me, I will not keep silence, but will recompense into their bosoms, your iniquities, and the iniquities of your Fathers together, saith the Lord: which have burnt incense upon the mountains, and blasphemed me upon the Hills: therefore will I reward their former works into their bosom.  
Both these parts of God's delight are fully expressed by Solomon: 
Prov. 1. 20, 21, etc.  Wisdom cryeth without, she hath uttered her will in the streets, she cryeth in the chief places of the concourse, in the opening of the Gates, in the City, she uttereth her words, saying; How long ye simple ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof; behold, I will pour out my spirit upon you, I will make known my words unto you. These passages infallibly argue an unfeigned delight in their repentance, and such a desire of their salvation as the wisdom of God hath expressed in my text. But what follows? Because I have called and ye refused, I have stretched out my hand, and no man regarded: but ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity, I will mock when your fear cometh. This his delight remains the same, but is set upon another object: To the same purpose, Esay 65.12. Therefore I will number you to the sword, and you shall all bow down to the slaughter: because when I called, ye did not answer; when I spoke, ye did not hear: but did evil before mine eyes, and did choose that wherein I delighted not. So then, wh●ther by the destruction of the wicked, or salvation of the chosen; God's name is still glorified. His justice ●xp●cts what should have been done, but was not paid unto merc●. He can be no loser by man's unthankfulness or ungratefulness. The case is all one, as if one should take that from a thief with the left hand, which he hath picked out of our right hand. Thus much of the two points proposed.  
I do desire no more than that the tree may be judged by the fruit: and questionless the use of these ●esolutions, for convincing ourselves of sin, or quelling despair, or for encouraging the careless and impenitent unto repentance, by giving them the right hold of the means of life, is much greater than can be conceived without the admittance of their truth.  
First, seeing the end of our preaching is not so much to instruct the elect, as to call sinners to repentance; not so much to confirm their faith that are already certain of salvation, as to give hope to the unregenerate, that they may be saved: how shall we accomplish either intendment by magnifying God's love towards the elect? who these are, God and themselves know. How shall he that lives yet in sin persuade himself, there is probability that he may be saved, because God hath infallibly decreed to save some few? Rather seeing by the contrary doctrine, the most part of mankind must necessarily perish, he hath more reason to fear, le●t he be one of those many, than one of the few. The bare possibility of his salvation cannot be inferred, but from indefinite premises, from which no certain conclusion can possibly follow: and without certain apprehension or conceit of possibility, there can be no certain ground of hope. But if we admit the former extent of God's unspeakable love to all, and his desire of their eternal safety, which desperately perish; every man may, nay, must undoubtedly thus conclude; Therefore, God's love extends to me: It is his good will and pleasure, to have me saved amongst the rest, as well as any other: and whatsoever he unfeignedly wils, his power is able effectually to bring to pass.  
The danger of sin, and terror of that dreadful day, being first made known to our Auditory; the pressing of these points, as effectually as they might be, (were this doctrine held for current) would kindle the love of God in our hearts, and inflame them with desires answerable to God's ardent will of our salvation: and these once kindled, would breed sure hope, and in a manner enforce us to embrace the infallible means thereunto ordained.  
Without admission of the former doctrine, it is impossible for any man rightly to measure the heinousness of his own or others sins. Such as gather the infinity of ●innes demerit, from the infinite Majesty against which it is committed, give us the surface of sin, infinite in length and breadth; but not in solidity. The will or pleasure of a Prince in matters meanly affected by him, or in respect of which he is little more than indifferent, may be neglected without greater offence, than meaner persons may justly take for foul indignities or grievous wrongs. But if a Princes sovereign command in a matter which he desired so much as his own life, should be contemned; a loyal subject conscious of such contempt, though happening through riot, or persuasions of ill company, would in his sober fits be ready to take revenge of himself; specially if he knew his Sovereign's love or liking of him to be more than ordinary. Consider then, that as the Majesty and goodness of our God, so his love and mercy towards us is truly infinite: that he desires our repentance as earnestly, as we can desire meat and drink in the extremity of thirst or hunger; as we can do life itself, whiles we are beset with death: This our God manifested in our flesh, did not desire his own life so much as our redemption. We mu●t therefore measure the heinousness of our sin, by the abundance of God's love, by the height and depth of our Saviour's humiliation.  
Thus they will appear infinite, not only because committed against an infinite Majesty, but because with this dimension, they further include a wilful neglect of infinite mercies, and incomprehensible desires of our salvation. We are by nature the seed of rebels, which had lift up their hands against the infinite goodness of their Creator, in taking of the forbidden fruit; whereby they sought to be like him in Majesty. Conscious of the transgression, the first actors immediately hid themselves from his presence: and, as if this their terror had imprinted a perpetual antipathy in their posterity, the least glimpse of his glory for many generations after, made them cry out, Alas we shall die, because we have seen the Lord. We still continue like the offspring of tame creatures grown wild, always eschewing his pres●nee, that seeks to recover us; as the bird doth the fowlers, or the beasts of the forest the sight of fire. And yet, unl●sse he shelter us under the shadow of his wings, we are as a prey exposed to the destroyer, already condemned for fuel to the flames of hell, or nutriment to the breed of serpents. To redeem us from this everlasting thraldom, our God cam● down into the world in the similitude of our flesh, made as a stale to allure us with wiles into his net, that he might draw us with the cords of love. The depth of Christ's humiliation was as great as the difference between God and the meanest man; therefore truly infinite. H●c, that was equal with God, was conversant here on earth with us in the form and condition of a servant. But of servants by birth or civil constitution, many live in health and ease, with sufficient supplies of all things necessary for this life. So did not the Son of God: His humanity was charged with all the miseries whereof mortality is capable; subject to hunger, thirst, temptations, revile and scorn even of his servants; an indignity which cannot befall slaves or vassals, either borne or made such by men: or, to use the Prophet's words, He bare man's infirmities, not spiritually only, but bodily. For wh● was weak and he not weak? who was sick and he whole? No malady of any disease cured by him, but was made his, by his exact and perfect sympathy: Lastly, He bore our sins upon the ●rosse, and submitted himself to greater torments than any man in this life can suffer. And though these were as displeasant to his humane nature, as to ours: yet were our sins to him more displeasant. As he was loving to us in his death: so was he wise towards himself, and in submitting himself unto his cruel and ignominious death did of two evils choose the less; rather to suffer the punishment due to our ●innes, than to suffer sin still to reign in us, whom he loved more dear than his own life. If then, we shall continue in sin after the manifestation of his love: the heinousness of our offence is truly infinite: in so much as we do that continually, which is more distasteful to our gracious God, than any torments can be to us. So doing we build up the works of Satan which he came purposely to destroy. For of this I would no● have you ignorant; that albeit the end of his death was to redeem sinners: yet the only means predestinated by him for our redemption, is destruction of the works of Satan, and renovation of his Father's Image in our Souls. For us then to re-edify the works of Satan, or abett his faction, is still more offensive to this our God, then was his Agony or bloody sweat.  
For taking a fuller measure of our sins: let us hereunto add his patient expectation of his enemy's conversion after the resurrection. If the son of Zaleucus before mentioned should have pardoned any as deeply guilty as himself had been of that offence for which he lost one of his eyes, and his father another; the world would have taxed him, either of unjust folly, or too much facility, rather than commended him for true justice or clemency. But that we may know how far God's mercy doth overbeare his Majesty, he proceeds not straightway to execute vengeance upon those Jews which wrecked their malice upon his dear and only Son, which had committed nothing worthy of blame, much less of death. Here was matter of wrath and indignation so just as would have moved the most merciful man on Earth to have taken speedy revenge upon these spillers of innocent blood; especially the law of God permitting thus much. But God's mercy is above his law, above his justice. These did exact the very abolition of these sinners in the very first act of sin committed against God made man for their redemption: yet he patiently expects their repentance which with unrelenting fury had plotted his destruction. Forty years long had he been grieved with this generation after the first Passeover celebrated in sign of their deliverance from Egyptian bondage, and for their stubbornness He swore they should not enter into his rest. And now their posterity, after a more glorious deliverance from the powers of darkness, have forty years allotted them for repentance, before they be rooted out of the land of Rest or Promise. Yet hath not the Lord given them hearts to perceive, eyes to see, or ears to hear unto this day: because seeing they would not see, nor hearing would not hear; but hardened their hearts against the Spirit of grace. Lord give us what thou didst not give them; hearts of flesh that may melt at thy threats; ears to hear the admonirions of our peace; and eyes to foresee the day of our visitation: that so when thy wrath shall be revealed against sin and sinners; we may be sheltered from flames of fire and brimstone, under the shadow of thy wings so long stretched out in mercy for us. Often, Oh Lord, wouldst thou have gathered us, and we would not: but let there be, we beseech thee, an end of our stubbornness and ingratitude towards thee; no end of thy mercies and loving kindnesses towards us. Amen.   

GOD'S JUST HARDENING OF. PHARAOH, When he had filled up the measure of his iniquity. OR AN EXPOSITION OF ROME 9 18, 19  
Therefore he hath mercy on whom he will have mercy, and whom he will he hardeneth.  
Thou wilt say then unto me, Why doth be yet find fault? For who hath resisted his will.  
LONDON, Printed by JOHN HAVILAND, for ROBERT MILBOURNE. 1638.   

God's just hardening of Pharaoh, when he had filled up the measure of his iniquity: Or An Exposition of ROME 9 18, 19  
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.  
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?  
THe former part of this proposition here inferred by way of conclusion was avouched before by our Apostle, as an undoubted Maxim ratified by Gods own voice to Moses. For he said to Moses, I will have mercy on whom I will have mercy: and I will have compassion, on whom I will have compassion. Exod. 33. 19 The true sense and meaning of which place I have before declared in unfolding the 16. verse of this chapter: so that the later part of this eighteenth verse, (Whom he will, he hardeneth) must be the principal subject of my present discourse.  
The Antecedent inferring this part of this conclusion, is God's speech to Pharaoh, Exod. 9 18. Even for this purpose have I raised thee up, that I may show my power in thee, and that my name may be declared throughout all the Earth. The inference is plain; seeing God's power was to be manifested in hardening Pharaoh.  
The points of inquiry (whose full discussion will open an easy passage to the difficulties concerning Rebrobation and Election, and bring all the contentious controversies concerning the meaning of this chapter to a brief prospicuous issue) are especially four.  

1. The Manner how God doth harden.  
2. The pertinency of the Objection [why doth he yet find fault? for who hath resisted his will?] and the validity of the Apostles answer.  
3. The Logical determination of this proposition, [Whom he will, he hardeneth:] what is the proper object of Gods will in hardening.  
4. What manner of division this is, [He will have compassion on whom he will have compassion; and whom he will, he hardeneth.]   
For the right opening of all these four difficulties; the explication of the single terms, with their diverse acceptions, serves as a key.  
The terms briefly to be explicated are three: 

1. God's will.  
2. Induration, or Hardening.  
3. Irresistible.    
The principal difficulty or transcendent question, is, in what sense Gods will or Induration may be said to be irresistible, [whom he will he hardeneth.]  
Not to trouble you with any curious distinctions concerning Gods will: (this is a string which in m●st meditations we were enforced to touch.) Albeit Gods will be most truly and indivisibly one, and in indivisible unity, most truly infinite and immutable: yet is it immutably free, omnipotent, able to produce plurality as well as unity, mutability as well as immutability, weakness as well as strength, in his creatures. 
In what sense, or in respect of what objects God's wi●● is said to be irresistible.  By this one, infinite, immutable will, he ordains that some things shall be necessary, or that this shall be at this time and no other. And such particulars he is said by an extrinsecall denomination from the object, to will by his irresistible will. The meaning is, the production of the object so willed, cannot be resisted, because it is Gods will, that it shall come to pass, notwithstanding any resistance that is or can be made against it. If any particular so willed, should not come to pass, his will might be resisted, being set only on this.  
By the same immutable and indivisible will, he ordained that other events should be mutable or continguent, viz. that, of more particulars proposed, this may be as well as that; the affirmative as well as the negative. And of particulars so willed, no one can be said to be willed by his irresistible will. If the existence of any one so willed should be necessary, his will might be resisted; seeing his will is, they should not be necessary. ●ach particular of this kind by the like denomination of the thing willed, he may be said to will by his resistible will. The whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or list of several possibilities, or the indifference betwixt the particulars, he wils by his irresistible will.  
The Psalmists oracle is universally true of all persons in every age of Adam, specially before his fall; Non Deus volens iniquitatem tues: God doth not, he cannot will iniquity. And yet we see the world is full of it. The Apostles speech again is as universally true; This is the will of God, even your sanctification, that every one of you should know to possess his vessel in honour, 1 Thess. 4.3. God willeth, and he seriously willeth sanctity of life in ourselves, uprightness and integrity of conversation amongst men: and yet behold a Vacuum in this little world, in the sons of Adam, whom he created after his own image and similitude. So then, he neither wils men's goodness, nor wils their iniquity by his irresistible will. He truly willed Adam's integrity, but not by his irresistible will: For so Adam could not have fallen. What, shall we say then, God did will Adam's fall, by his irresistible will? God forbid: For so Adam could not but have sinned. Where is the mean or middle station, on which we may build our faith? The immediate object of God's irresistible will, in this case, was Adam's free will, that is, Potestas labendi, & potestas standi: Pour to stand and pour to fall. By the same will he decreed Death, as the inevitable consequent of his fall; and life, as the necessary unpreventable reward of his perseverance. Thus much briefly of God's will, in what sense it is resistible or irresistible.  

What it is to harden.  The nature and property of an hardened heart cannot i● fewer words better be expressed, than by the Poet's character of an unruly stubborn youth.  Cereus in vitium flecti, monitoribus asper. 
It is a constitution or temper of mind, as pliant as wax, to receive the impressions of the flesh or stamp of the old man; but as untoward as flint or other ragged stone, to admit the image of the new man.  

The first general part, how God doth harden.  
THe difficulty is, 
The first general part.  in what sense God can be truly said to be the Author of such a temper. The proposition is of undoubted truth, whether we consider it as an indefinite, God doth harden; or as a singular God hardened Pharaoh; or in the universality here mentioned, God hardemeth whom he will, after the same manner he hardened Pha●raoh.  
Concerning the manner how God doth harden, the questions are two.  

1. Whether he harden positively, or privatively only.  
2. Whether he harden by his irresistible will, or by his resistible will only.   
To give one and the same answer to either demand without distinction of time or persons, were to entangle ourselves (as most Writers in this argument have done) in the fallacy, A●● plures interrogationes.  

That God doth not harden all men at all times, after this same manner.  Touching the first question, some good Writers maintain the universal negative, God never hardens positively, but privatively only; only by substracting, or not granting grace or other means of repentance: or by leaving nature to the bent of its inbred corruption. Vide Lo●inum in vers. 51. cap. 7. Act. Apost. pag. 322. colum. 1a. Others of as good note, and greater desert in Reformed Churches, better refute the defective extreme, than they express the mean between it, and the contrary extreme in excess: with the maintenance whereof they are deeply charged, not by Papists only, but by their brethren. How often have Calvin and Beza been accused by Lutherans, as if they taught, That God did directly harden men's hearts, by infusion of bad qualities: or, That the production of a reprobate or impenitent temper were such an immediate or formal term of his positive action, as heat is of calefaction, or drought of heat. But if we take Privative and Positive induration in this sense, and set them so far asunder; the division is altogether imperfect: the former member comes as far short of the truth, as the latter overreacheth it. God sometimes hardens some men neither the one way nor the other; that is (as we say in schools) datur medium abnegationis between them. And perhaps it may be as questionable, whether God at any time hardens any man merè privatiuè; as it is, whether there can be Peccatum purae omissionis, any sin of mere omission, without all mixture of commission. But with this question here or elsewhere we a●e not disposed to meddle; being rather willing to grant what is confessed by all or most, 
God sometimes harden● privatively only.  That he sometimes hardens privatiuè, if not by mere substraction of grace, or utter denial of other means of repentance; yet so especially by these means as ma● suffice to verify the truth of the proposition usually received; or to give the denomination of Privative Hardening.  
But many times he hardens Positiuè; 
God usually hardens positively; but not by his irresistible will.  ●ot by infusion of bad qualities; but by disposing or inclining the Heart to goodness, that is, by communication of his favours, and exhibition of motives more than ordinary to repentance, not that he exhibites the same with purpose to harden: but rather to mollify and organize men's hearts to the receiving of Grace. The natural effect or purposed issue of the Riches of God's bounty, is to draw men to repentance. But the very attempt or sway of means offered, provokes hearts fastened to their sins, to greater stubbornness in the rebound. Heart's thus affected treasure up wrath against the day of wrath in a proportioned measure to the riches o● bounty offered, but not entertained by them. And such a cause as God is of their treasuring up of wrath, he is likewise of their hardening; no direct, no necessary cause of either: yet a cause of both, more than privative, a positive cause by consequence or resultance; not necessary, or necessary only ex hypothesi. Means of repentance sincerely offered by God, but wilfully rejected by man, concur as positively to induration of heart, as the heating of water doth to the quick freezing of it, when it is taken off the fire and se● in the cold air. If a Physician should minister some physical drink unto his patient, and heap clothes upon him with purpose to prevent some disease by a kindly sweat; and the patient throughly heated, wilfully throw them off: both may be said positive causes of the cold, which would necessary ensue from both actions; albeit the patient only were the true moral cause, or the only blame-worthy cause of his own death or danger following. Just according to the importance of this supposition or similitude, is the cause of hardening in many cases to be divided betwixt God and man. The Israelites did harden their own hearts in the wilderness; and yet their hearts had not been so hardened, unless the Lord had done so many wonders in their sight. In every wonder his purpose was to get belief: but through their wilful unbelief, the best effect of his greatest wonders was induration and impenitency. Now as it suits not with the rule of good manners for Physicians to tie a man's hands of discretion or place, lest he use them to his own harm: so neither was it consonant to the rules of eternal equity, that God should necessitate the Israelites wils to a true belief of his wonders, or mollisie their hearts against their wills; that is, He neither hardens nor mollifies their hearts by his irresistible will; nor did he at all will their hardening, but rather their mollification.  

Pharaoh was hardened by God's irresistible will.  All this is true of God's ordinary manner of hardening men, or of the first degrees of hardening any man. But Pharaohs case is extraordinary. Beza rightly infers against Origen and his followers; that this hardening whereof the Apostle here speaketh, was irresistible; that the party thus hardened was uncaple of repentance; that God did show signs and wonders in Egypt, not with purpose to reclaim but harden Pharaoh, and to drive him headlong into the snare prepared for him from everlasting. All these inferences are plain, first that interrogation, Who hath resisted his will? is equivalent to the universal negative, No man, no creature can at any time resist his will. That is, according to the interpretation premised, Whatsoever particular Gods will is to have necessary, or so to be, as the contrary or contradictory to it shall not be: the existence of it cannot be prevented or avoided. Now that God did in this peremptory manner will Pharaohs hardening, is evident from the Emphasis of that message delivered unto him by Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Even for this very purpose, and for no other end in the world possible, have I raised thee up, that I might show in thee my power: and his power was to be showed in his hardening. For from the tenor of this message, the Apostle infers the latter part of this conclusion in my text, Whom he will, he hardeneth; yea so hardeneth, that it is impossible they should escape it, or his judgements due unto it.  

Whether Pharaoh were an absolute reprobate, o● created to be hardened.  In all these collections Beza doth not err. Yet was Beza (with reverence be it spoken) more to blame than this filthy Writer, (for so it pleaseth him to entitle Origen) in that he refers these threatenings, [For this very purpose bore I raised thee up, that I may show my power in thee] not only unto Pharaohs exaltation unto the Crown of Egypt, (as I think Origen did, we need not, we may not grant) but to his extraction out of the womb; yea to his first creation out of the dust: as if the Almighty had moulded him by his irresistible will, in the eternal Idea of reprobation, before man or Angel had actual being: as if the only end of his being had been to be a reprobate or vessel of wrath. Beza's collections to this purpose (unless they be better limited, than he hath left them) make God, not only a direct and positive cause, but the immediate and only cause of all Pharaohs tyranny; a more direct and more necessary cause of his butchering the Israelites infants, than he was of Adam's good actions, during the space of his innocence. For of these, or of his short continuance in the state of integrity, he was no necessary, nor immutable cause; that is, he did not decree that Adam's integrity should be immutable. But whether Gods hardening Pharaoh by his irresistible will, can any way infer that Pharaoh was an absolute reprobate, or borne to th● end he might be hardened, we● are hereafter to dispute in th●● third point. All we have to sa● in this place is this: If as muc● as Beza earnestly contends fo● were once granted; the objection following, to which our Apostle vouchsafes a double answer, had been altogether as unanswerable, as impertinently moved in this place. Let us then examine the pertinency of the objection, and unfold the validity of the answers.   

The second general point, concerning the pertinency of the objection.  
WHy doth he yet find fault? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? 
The second general part.  or Why doth he yet chide? with whom doth he find fault? or whom doth he chide? All that are reprobates? doth he only chide them? is this all that they are to fear? the very worst that can befall them? were this speech to be as far extended as it is by most Interpreters, no question, but our Apostle would have intended the forcs and acrimony of it a great deal more than he doth; thus far at least: Why doth he punish● why doth he plague the reprobate● in this life, and deliver them up t● everlasting torments in the life ●● come; seeing they do but th●● which he by his irresistible wi●● hath appointed? Or suppose th● Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might b● some unusual synecdoche (whic● passeth our reading, observation or understanding) include as much or more than we now express (all the plagues of the life to come:) yet it is questioned what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath here to do. 
That the objection proposed hath reference only to Pharaoh, or to some few in his case; not to all that perish or are reprobated.  It must be examined whence it came, and whither it tends. It naturally designs some definite point or section of time, and imports particulars before begun and still continued: it can have no place in the immutable sphere of eternity, no reference to the exercise of God● everlasting wrath against the reprobates in general.  
The quaere's which here naturally of●er themselves, (though, for aught that I know, not discussed by any Interpreters) have occasioned me in this place, to make use of a Rule more useful than usual, for explicating the difficult places of the New Testament. The Rule is this; To search out the passages of the old Testament with their historical circumstances, unto which the speeches of our Saviour and his Apostles have special reference 〈◊〉 allusion. Now this Interrogation [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] was conceived from our Apostles meditations upon those expostulations with Pharaoh, Exod. 9 16. And indeed for this cause have I raised thee up, for to show in the● my power, and that my name may be declared throughout all th● Earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; A●● yet exaltest thou thyself against my people, or oppressest thou my people, that thou wilt not let them go? Chap. 10. vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he yet chides and threatens him again, How long wilt thou refuse to humble thyself before me? Let my people go, that they may serve me. Else if thou refuse to let my people go, behold to morrows I will bring the locusts into thy coasts. That which makes most for this interpretation, is the historical circumstance of the time and manner of Gods proceeding with Pharaoh. For this expostulation, whereunto our Apostle in this place hath reference, was uttered after the seventh wonder wrought by Moses and Aaron in the sight of Pharaoh; upon which it is expressly said, tha● The Lord hardened the heart of Pharaoh, that he harkened not unto them. Whereas of the five going before, it is only said, That Pharaoh hardened his heart, or his heart was hardened, or he set not his heart to the wonders. The spirits censure likewise of Pharaohs stupidity, upon the first wonder may be read impersonally, or to be referred to the wonder itself, which might positively harden his heart in such a sens● as is before expressed. Nor is it to be omitted, that upon the neglect of the seventh wonder, the Lord enlargeth his commission to Moses and his threats to Pharaoh. ●hus saith the Lord God of the Hebrews, Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayst know that there is none like me in all the earth. For now I will stretch out my hand that I may ●●ite thee and thy people with pestilence, and thou shalt ●ee cut off 〈◊〉 the earth: or as junius excellently ●●●dreth it; I had smit●●● thee and thy people with pestilence, when I destroyed your cattle with murrain, and thou hadst kee●e cut off from the earth, when the boiles were so rife upon the Magicians: but when they fell, I made thee to stand (for so the Hebrew is verbatim:) to what purpose? that thou mightest still stand out against me? nay but for this very purpose [That I might show my power and declare my name more manifestly throughout all the earth, by a more remarkable destruction, than all that time should have befallen thee.]  

The true occasion of the former objection.  This brief survey of these historical circumstances present unto us, as in a map, the just occasion, the due force and full extent of the objection here intimated in transitu, Thou wilt say then unto me, why doth he yet find fault? As if some one on Pharaohs behalf had replied more expressly thus: God indeed had just cause to upbraid Pharaoh heretofore, for neglect of his signs and wonders: it was a foul fault in him not to relent, so long as there was a possibility left for him to relent. But since God hath thus openly declared his irresistible will to harden him to destruction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why doth be chide him any longer? Why doth he hold on to expostulate more sharply with him than heretofore, for that which it is impossible for him to avoid? For is it possible for him to open the door of repentance, when God hath shut it? or to mollify his heart, whose hardening was now by God's decree irrevocable?  
I have heard of a malapert Courtier, who being rated of his Sovereign Lord for committing the third murder, after he had been graciously pardoned for two, made this saucy reply: One man indeed I killed; and if the law might have had its course, that had been all. For the death of the second and of the third, your Highness is to answer God and the Law. Our Apostle being better acquainted than we are with the circumstances of time, & with the manner of Pharaohs hardening, foresaw the malapert jew or Hypocrite (especially when Pharaohs case came in a manner to be their own) would make this or the like saucy answer to God; If Pharaoh, after the time, wherein by the ordinary course of justice he was to die, were by God's special appointment not only reprived but suffered to be more outrageous than before, yea emboldened to contemn God's messengers; the ensuing evils which befell the Egyptians may seem to be more justly imputed unto God, than unto him; at least, the former expostulation might seem now altogether unseasonable.  
To this objection our Apostle opposeth a twofold answer: 
The Apostles first answer to the former objection explicated.  First, he checks the sauciness of the Replicant; Nay but oh man who art thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui respondeas Deo, saith the Vulgar: Beza, (as he thinks) more fully qui responsas Deo; our English better than both, that repliest against God. The just and natural value of the original doubly compounded word will best appear from the circumstances specified. First, God by Moses admonisheth Pharaoh to let his people go. But he refuseth. Then God expostulateth with him, As yet exaltest thou thyself against my people, that thou wilt not let them go? The objection made by the Hypocrite is as a rejoinder upon God's Reply to Pharaoh for his wont stubbornness; or as an answer made on his behalf, or others in his case, unto the former expostulations. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Respondenti respondere, to rejoin upon a reply or answer. Now this rejoinder (to speak according to the rules of modesty and good manners) was too saucy, out of what man's mouth soever it had proceeded. For what is man in respect of God? any better than an artificial body in respect of the artificer that makes it? or than an earthen vessel in respect of the potter? Nay if we might imagine a base vessel could speak (as fables suppose beasts in old time did) and thus expostulate with the potter; [When I was spoiled in the making, why didst thou rather reserve me to such base and ignominious uses, than throw me away; especially when others of the same lump are fitted for commendable uses?] it would deserve to be appointed yet to more base or hom●ly uses. For a by-stander that had no skill in this faculty; for the potter's boy or apprentice thus to expostulate on the vessels behalf to his father or master, would argue ignorance and indiscretion. The potter at least would take so much authority on him, as to reply; I will appoint every vessel to what use I think fit; not to such use as every idle fellow, or malapert boy would have it appointed.  
Now all that our Apostle in this similitude intends is, that we must attribute more unto the Creator's skill and wisdom in dispensing mercy and judgement, or in preparing vessels of wrath, and vessels of honour, than we do unto the potter's judgement in discerning clay, or sitting every part of his matter to his right and most commodious use. Yet in all these, the potter is judge, saith the author of the book of Wisdom. That very vessel which ministered the matter of this similitude to our Apostle, jer. 18. 4. was so marred in the potter's ●and, as he was enforced to fashion it again to another use than it was first intended for. That it was marred in the first making, was the fault of the clay. So to fashion it anew, as neither stuff, nor former labour should be altogether lost, was the potter's skill. And shall we think our Apostle did intend any other inference from this similitude, than the Prophet, from whence he borrows it, had made to his hand O house of Israel, cannot I do with you, as this potter, saith the Lord? Behold, as the clay is in the potter's hand, so are ye in mi●● hand, Oh house of Israel, jerem 18.6.  
The true and full explication is thus much and no more; albeit God sought to prepare them to glory, yet had they a possibility or liberty utterly to spoil themselves in the making. Howbeit, if so they did, he was able to form them again, to an end quite contrary unto that whereto he first intended them. So the Prophet explicates himself, vers. 9 10.  
And here we must request our Reader always to remember, that the Apostle compares God, not to a frantic, or fantastic potter, delighted to play tricks to his loss; as to make a vessel scarce worth a groat, of that piece, which with the same ease and cost, might be made worth a shilling; only to show his imperial authority over a piece of clay. He imagineth such a potter as the Wise man did, that knows a reason why he makes one vessel of this fashion, another of that; why he appoints this to a base use, that to a better: albeit an unskilful by-stander could perhaps discern no difference in the stuff or matter whereof they are made.  
The sum then of our Apostles intended inference is this; As it is an unmannerly point for any man to contest, or wrangle with a skilful artificer in his own faculty, of whom he should rather desire to learn with submission: so it is damnable presumption for any creature to dispute with his Creator in matters of providence, or of the world's regiment; or to debate his own cause with him thus; Seeing all of us were made of the fame mass, I might have been graced as others have been with wealth, with honour, with strength, with wisdom, unless thou hadst been more ●avourable to them than to me. Yet that which must quell all inclination to such secret murmurings, or presumptuous debates, is it our steadfast belief of his omnipotent power or absolute will? No: but of his infinite wisdom, equity and mercy, by which he dispo●eth all things, even men's infirmities or greater crosses to a better end in respect of them, (so they will patiently submit their wills to his) than they could hope by any other means to achieve.  

In what sense Gods will is said to be the absolute and infallible rule of equity, or justice.  God's will to have mercy o● some, and to harden others, or howsoever otherwise to deal with men, is in this sense most absolute. Whatsoever we certainly know to be willed by him, we must acknowledge without examination, to be truly good. Whomsoever we assuredly believe it hath been● his will to harden, we mus● without dispute, believe thei● hardening to have been mos● just. Yet thus to believe we ar● not bound, unless it were a fundamental point of our belief, that this his most absolute will hath just reasons (though unknown to us) why he hardeneth some, and not others; yea such ideal reasons, as when it shall be his pleasure to make them known to us, we shall acknowledge them to be infinitely better, and more agreeable to the immutable rules of eternal equity (which indeed they are) than any earthly Prince can give, why he punisheth this man, and rewardeth ●hat.  
The contrary in consequence, which some would in●erre out of our Apostle in this place, is the true, natural, and necessary consequence which they have made of another orthodoxal principle, [Gods will is the only infallible rule of goodness,] that is, in their exposition, Things are good only, because God doth will them; When as in truth his will could not be so infallible, so inflexible, and so sovereign a rule of goodness, (as all must believe it to be, that think themselves bound to conform their wills to his) unless absolute and immutable goodness were the essential object of this his most holy w●●●. Wherefore though this argument be more than demonstrative; It was God's will to deal thus and thus with mankind, therefore they are most justly dealt withal: Yet on the other side, this inference is as strong and sound; Some kind of dealings are in their own natures so evidently unjust, that we must believe, it was not Gods will to deal so with any man living. Abraham did not transgress the bounds of modesty in saying to God, That the righteous should perish with the wicked, that be far from thee. Shall not the judge of all the earth do right? Yet were Gods will the rule of all goodness in such a sense as some conceive it; or our Apostles meaning such, as many in this place have made it; Abraham had been either very ignorant or immodest in questioning whether Gods will concerning the destruction of Sodom (lovingly imparted to him, Genes. 18.) had been right or wrong: whether to have slain the righteous with the wicked had been just, or ill beseeming the great Judge and Maker of the world. Howbeit to have slain the righteous with the wicked would have been less rigorous and less unjust, than to harden man by an inevitable necessitating decree, before they had voluntarily hardened themselves, or unnecessarily brought an impenitent temper or necessity of sinning upon themselves. And for this cause, we may safely ●ay with our father Abraham; Thus to harden any whom thou hast created, that be far from thee, Oh Lord. far be it ever from every good Christians hea●t to entertain any such conceit of his Creator.  
Albeit this first answer might suffice to check all such captious replies, 
The Apostles second answer to the former objection.  as hypocrites here make: yet, as our Apostle in his second answer imports; we need not use the benefit of this general apology in Pharaohs case. The reason or manner of God's justice and wisdom in hardening and punishing him, is conspicuous and justifiable by the principles of equity acknowledged by all. For Pharaoh and his confederates were vessels of wrath sealed up for destruction. Hell (as we say) did yawn for them, before God uttered the former expostulations: perhaps from that very instant, wherein he first sent Moses unto him. It being then granted, that God (as we indeed suppose) did from the plague of murrain, or that other of boiles positively and inevitably harden Pharaohs heart, and after he had promised to let the Israelites go, infatuated his brains to wrangle with Moses; First, whether their little ones, afterwards whether their flocks should go along with them: yet to reserve him alive, upon what condition or terms soever, (though to be hardened, though to be threatened, though to be astonished and affrighted with frosts, plagues, and lastly to be destroyed with a more fearful destruction, than if he had died of the pestilence, when the cattle perished of the murrain) was a true document of God's lenity and patience, no impeachment to his justice; a gentle commutation of due punishment, no rigorous infliction of punishment not justly deserved. For what if God had thrust him quick into hell in that very moment wherein he told him, Ad hoc ipsum excitavite, For this very purpose have I reserved thee alive, 
So the Septuagint express the sense of the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that I might show my power in thee? No question but as the to●ments of that lake are more grievous, than all the plagues which Pharaoh suffered on earth● so the degrees of his hardening (had he been then cast into it) had been in number more, his struggling with God more violent and stubborn, his possibility of repentance altogether as little as it was after the seventh plague, if not less. But should GOD therefore have been thought unjust, because he continued to punish him in hell after possibility of repentance was passed? No; Pharaoh had been the only cause of his own woe, by bringing this necessity upon himself, of opposing God and repining at his judgements. All is one then in respect of God's justice, whether Pharaoh having made up the measure of his iniquity be irrevocably hardened here on earth, or in hell. To reserve him alive in the state of mortality, after the sentence of death is passed upon him, is no rigour, but lenity and long-suffering: although God's plagues be still multiplied in Egypt for his sake, although the end of his life become more dreadful, than by the ordinary course of God's justice it should have been, if he had died in the seventh plague.  
Another reason why God without impeachment to his justice doth still augment Pharaohs punishment, as if it were now as possible for him to repent, as once it was, is intimated by our Apostle to be this; That by this lenity towards Pharaoh, He might show his wrath and declare his power against all such sinners as he was, that the world might hear and fear, and learn by his overthrow not to strive against their Maker, nor to dally with his fearful warnings. Had Pharaoh and his people died of the pestilence or other disease, when the cattle perished of the murrain, the terror of God's powerful wrath had not been so manifest and visible to the world, as it was in overthrowing the whole strength of Egypt, which had taken arms and set themselves in battle against him. Now the more strange the infatuation, the more fearful and ignominious the destruction of these vessels of wrath did appear unto the world; the more bright did the riches of God's glory shine to the Israelites, whom he was now preparing for vessels of mercy; the hearts of whose posterity he did not so effectually fit or season for the infusion of his sanctifying grace, by any secondary means whatsoever, a● by the perpetual memory o● his glorious victory over Pharaoh and his mighty host. But this faithless generation (who●e reformation our Apostle so anxiously seeks) did take all these glorious tokens of God● extraordinary free love an● mercy towards their Fathers for irrevocable earnests or obligements to effect their absolute predestination unto honour and glory, and to prepare the Gentiles to be vessels of info●●mie and destruction. Now o● Apostles earnest desire and unquenchable zeal to prevent th● dangerous presumption in h●● countrymen, enforceth him in stead of applying this second answer to the point in question, to advertise them for conclusion, that the Egyptians case was now to become theirs; and that the Gentiles should be made vessels of mercy in their stead. All which the event hath proved most true. For have not the sons of jacob been hardened as strangely as Pharaoh? Have they not been reserved as spectacles of terror to most nations after they had deserved to have been utterly cut off from the earth, yea to have gone quick into hell? Nor have the riches of God's mercy towards us Gentiles been more manifested by any other apparent or visible document, than by scattering of these Jews through those Countries, wherein the seed of the Gospel hath been sown.   

The third general point proposed, concerning the Logical determination of this propositio [whom he will, he hardeneth]: or concerning the immediate or proper object of the induration here spoken of.  

The third general Part.  PHaraoh, we grant, was hardened by God's absolute, irresistible will. Could Beza, can Piscator, or any other Expositor living enforce any more, out of the literal meaning of those texts? whether granting thus much, we must grant withal (what their followers, to my apprehension, demand) that Pharaoh was an absolute Reprobate from the womb; or, that he was by God's irresistible will ordained to this hardening, which by God's irresistible will did take possession of his heart, is the question to be disputed. They (unless I mistake their meaning) affirm: I must even to death, deny. I desire then that in this case I may enjoy the ancient pivilege of Priests, to be tried by my Peers, which (God wot) need not be great ones. I will except against no man, of what profession, place or condition soever, either for being my Judge, or of my Jury, so his brains be qualified with the speculative rules of syllogizing, and his heart ●easoned with the doctrine of the ninth Commandment, which is, Not to hear false witness against his Neighbour, against his knowledge.  
To avoid the Sophistical chinks of scattered propositions, wherein Truth often lies hid in rhetorical or popular discourse, we will join issue in this syllogism.  
Whatsoever God from eternity decrees by his irresistible will, is absolutely necessary, and inevitable, or impossible to be avoided.  
God from eternity decreed to harden Pharaoh by his irresistible will.  
Ergò, The hardening of Pharaoh was absolutely necessary, and impossible to be avoided.  
And if his hardening were inevitable, or impossible to be avoided, it will be taken as granted that he was a reprobate from the womb; Damnatus ●ntequàm natus, the absolute child of eternal death, before he was made partaker of moral life. 
A discovery of the fallacy wherewith Beza and others have in this argument been deceived.   
The Major proposition is a Maxim not questioned by any Christian, Jew, or Mahometan. And out of it we may draw another Major as unquestionable, but more immediate in respect of the conclusion proposed; [Whomsoever God decrees to harden by his irresistible will, his hardening is absolutely inevitable, altogether impossible to be avoided. The Minor, [Pharaoh was hardened by God's irresistible will] is granted by us, and (as we are persuaded) avouched in terms equivalent by our Apostle. The difference is about the conclusion or connexion of the terms; which without better limitation than is expressed in the proposition or corollary annexed, is loose and Sophistical.  
Would some brain which God hath blessed wi●h natural perspicacity, ar● and opport●nitie, vouchsafe to take but a little pains in moulding such fit● cases for this Predicates, as Aristotle, hath done for the Subjects of Propositions, (though those we often use not, or use amiss) those seeming Syllogisms whose secret flaws clear sighted judgements can hardly discern, by light of arts would crack so foully in framing, that ●●●are eyes would espy their ruptures without spectacles. It shall suffice me at this time to show how grossly the Syllogism proposed fails in the fundamental rule of all affirmative Syllogisms. The Rule is, Quae cunque conveniunt cum aliquo tertio, inter se conveniunt. All other rules concerning the quantity of propositions, or their disposition in certain Mood and Figure, serve only to this end, that the convenience or identity of the Major and Minor with the Medium may be made apparent. This being made apparent by Rules of art, the light of Nature assures us that the connexion between the Extremes is true and indissoluble.  
Now this Identity or Unity (for that is the highest and surest degree of convenience) is of three sorts, of Essence, of Quality, of Quantity or proportion, under which is comprehended the Identity of Time. Whatsoever is truly called one and the same, is so called in one of these respects. And all those Identities may be either Specifical (or Common;) or numerical, Mixed or Single. Most Fallacies arise from substitution of one Identity for another. As he that would admit that proposition for true of Specifical Identity, which is most true of numerical, might be cheated by this Syllogism;  
I cannot owe you the same ●umme which I have paid you.  
But I have paid you ten pounds in Gold.  
Ergo, I do not owe you ten pounds in Gold.  
The Negative included in the Major is true of the same Individual or Numericall sum● but not of the same Specifically For suppose twenty pounds in gold were due; the one moiety might be paid, and the other yet owing. But men of common understanding are not so apt to be deceived in matters of money or commodity with captious collections of this kind, as unable to give them a punctual solution. Every Creditor in his own case would be ready to give this or the like sufficient practical answer: I do not demand my 〈◊〉 pounds which are already paid; but the other ten pounds which are yet behind: that is (as a Logician would say) The same sum specie, which hath been paid, may yet be owing; not the same numero: Or, the same sum by equivalence; not the same individual coins.  
But the Intrusion or admission of one numerical Identity for another of different kind, is not so easily discerned in matters not distinguishable by common sense; especially i● the Relative or Antecedent be in ordinary discourse promiscuously matched with both, and that conjunctim or divisim. The numerical Identity inclused betwixt the Relatives● [Whatsoever ever and whomsoever, quis, quicquid, quaecunque] and their Antecedents whether expressed or understood, is sometimes an Identity of Essence or Nature only, sometimes of Quality only, sometimes of Quantity or proportion only: sometimes of Essence and Quality, but not of Quantity; sometimes of Essence and Quantity, but not of Quality; sometimes of Quality and Quantity, but not of Essence. These Rules are universally true, [Wheresoever the Minor proposition is charged with an Identity of Quality, Quantity, Time or Essence, wherewith the Major is not charged: or è contra wheresoever the Major is charged with any one or more of th●se Identities, from which the Minor is free: the Syllogism, if it be affirmative, must needs be false, and tainted with the fallacy of Composition. Of the former rule, that vulgar example, because best known, is most fit.  
Quas heri emisti carnes, easdem hodie comedisti. At heri emisti carnes cruda●. Ergo; Hodiè carnes crudas comedisti.  
The Identity included between the Relative and the Antecedent in the Major proposition, is an Identity of Essence or Substance only. The Minor includes another Identity, of Quality, which cannot be admitted in the Conclusion; because not charged in the Major. Had the Assumption been thus; ovillas● the conclusion would rightly have followed; Ergo, Carnes ovillas bodiè comedisti; For this is a part of Essential unity. The fallacy is the same backwards and forwards;  
Quas hodi● com●disti carnes, easd●m heri ●misti. At hodiè tostas comedisti. Ergo, Hori tostas emisti.  
Examples of fallacies against the latter rule are more frequent in most men's writings, than vulgarly known. This for one;  
The same sound which once pleaseth a judicious Musicians constant ear, will please it still.  
But this present voice or sound, which is now taken up (suppose a young Quirister were singing) ●●th please his Master's ear.  
Ergò, It will please it still to ●he very fall.  
The Major supposeth an exact Identity not of Essence or Quality only, but of Proportion: otherwise it is false. For the articulate sound may be Numerically the same, as being uttered with one and the same continued breath. The voice likewise may be for its quality, sweet and pleasant: but so weak and unartificial, that it may relish of flatness in the fall; and so lose the proportion and consonancy which in the beginning or middle it had with a judicious Musicians ear, or internal Harmony.  

That the object of divine approbation or reprobation is not the individual abstract nature.  The form of this following fallacy is the same;  
Whatsoever the eternal and immutable rule of goodness once approves as just and good, it always so approves. For in that it is immutable, it is still the same; and if the object remain the same, the approbation must needs be the same.  
But the eternal and immutable rule of justice once approved the humane nature, or the corporal reasonable creature, as just and good.  
Ergo, It always approves at least the humane nature, or reasonable creature, as just and good.  
The conclusion is evidently false, albeit we restrain it to the same individual humane nature, or reasonable creature which immutable goodness did actually approve. What is the reason? or where is the fault? in the connexion. The Major includes an exact Identity not of Essence or Substance only: but of Quality, or rather of Consonancy to the immutable rule of goodness. And whiles this Identity of Quality or Consonancy lasts, the rule of goodness cannot but approve the nature thus consonant: otherwise it should be mutable in its judgement, or approbation. The minor proposition supposeth the same identity of quality or consonancy; but not the continuance of it. And therefore the conclusion is only true of that time, 
The old man and new suppose not two distinct persons: and yet the rewards of joy and pains everlasting are allotted to them.  wherein the identity of consonancy remained entire. That is, in f●w words; Though the humane nature continue still the same; or though Adam wer● still the same man, yet he was not still one and th● same in respect of divine approbation● 〈◊〉 that supposeth an identical of quality, of justice and goo●●nesse. As these altar; so it altars.  
The Syllogism last mentioned would be unanswerable, were their doctrine not fallacious or rather altogether false, which would persuade that every entity, nature, or creature, qua talis, as such, is good and approvable by the Creator. Was it then the humane nature? No, but the humane nature so qualified as he created it, which ●e approved. And whatsoever other nature is so qualified as adam's was, when he approved it, hath still the same approbation from the immutable rule of goodness, which he had: Because the consonancy to the divine will may be the s●lf● same in natures numerically distinct.  
The Syllogism in which we stated the seeming endless controversy last, hath all the faults which these two last fallacies had, and a great many more. The Syllogism was this;  
Whatsoever God from eternity hath decreed by his irresistible will, is inevitable. Or thus;  
Whomsoever God from eternity reproves or decrees to harden by his irresistible will, that man's reprobation or induration is inevitable.  
But God from eternity reproved Pharaoh, and decreed to harden him by his irresistible will.  
Ergo, Pharaohs reprobation or induration was inevitable.  
The Major supposeth an Identity not of person only, but of quality: yea of degrees of quality. For as the immediate object of divine approbation is justice, consonancy or conformity to the immutable rule of goodness: so the immediate object of reprobation or induration, is not the abstract entity or nature of man; but the nature mi●-qualified, that is, unjust or dissonant from the rule of goodness. And according to the degrees of injustice or dissonancy, are the degrees of divine dislike, of divine reprobation or induration. The minor proposition includes not only an identity of Pharaohs person, but such a measure of in justice or dissonancy, as makes him liable to the eternal decree of reprobation or induration by God's irresistible will. But it supposeth not this identity of such bad qualities, or this full measure of iniquity to have been always in him. Without alteration of his person or nature, he was subject to great variety of qualification: and each qualification capable of diverse, degrees and different disproportion with the eternal and unchangeable rule of goodness. And therefore the minor proposition, albeit eternally true, yet is eternally true only with reference to those points of time, wherein Pharaoh was so qualified. No universality can infer any more particulars than are contained under it: and all those it necessarily infers. And universality of time cannot infer an universality of the subject: nor an universality of the subject infer an universality of time. This collection is false, God from eternity foresaw that all men would be ●inners. Ergo, He foresaw from eternity, that Adam in his integrity should be a sinner. The inference in the former Syllogism is as bad; God decreed to harden Pharaoh from eternity. Ergo, He decreed to harden him in every moment of his life. Or, Ergo, He was a reprobate from his cradle. This conclusion rightly scanned, includes an universality of the subject, that is, all the several objects of divine justice, which are contained in Pharaohs life; not one particular only. Whereas Pharaoh in the minor proposition, is but one particular or individual object of induration, or of the divine decree concerning it.  

That albeit Pharaoh was always one and the same man: yet he was not always one and the same object of the divine deci●e.  And thus at length we are arrived at that point, whence we may descry the occasions by which so many Writers of good note have miss the right stream or current of our Apostles discourse, and gravelled themselves and their Auditors upon by-shelves. All this hath been for want of considerations That albeit Pharaoh from his birth unto his death, were but one and the same individual man; yet was he not all this while one and the same individual object of God's decree concerning mercy and induration. 
That Pharaoh in the Syllogism proposed is no singular but indefinite term.  The difference betwixt these we may illustrate by many parallel resemblances. Suppose that Sceptre (whose pedigree Homer so accurately describes) had in that long succession, lost any of his length; this had broken no square nor bred any quarrel, whether it had been the same Sceptre or not. Yet if the first and last owners should have sold or bought scarlet by this one and the same Sceptre; they should have found a great alteration in the measure. So than it is one thing to be one and the selfsame standard; and another thing, to be one and the selfsame staff or sceptre. The least alteration in length or quantity that can be, doth alter the identity of any measure: but not the identity of the material substance of that which is the measure. The same grains of barley which grow this year, may be kept till seven years hence. But he that should lend gold according to their weight this year, and receive it according to their weight at the seven years' end, should find great difference in the sums: though the grains be for number and substance the same, yet their weight are diverse. Or, suppose it to be true which is related of the Great Magore, that he weighs himself every year in gold, and distributes the sum thereof to the poor; and that he had continued this custom from the seventh year of his age: yet cannot there be half the difference betwixt the weight of one and the same Prince in his childhood and in his full age, after many hearty prayers to make him fat, as is between the different measures of Pharaohs induration within the compass of one year.  
Therefore, this argument, [Pharaoh was hardened after the seventh plague by God's irresistible will: Ergo, Ho was an irrecoverable reprobate from his childhood] is to a man of understanding more gross, than if we should argue thus; [The Great Magore distributed to the poor five thousand pounds in gold in this fortieth year: Ergo, He distributed so much every year, since he began this custom of weighing himself in gold.] For as he distributes unto the poor, not according to the identity of his person, but according to the identity or diversity of his weight: so doth the immutable rule of justice render unto every man, not according to the unity of his person, but according to the diversity of his work. Unto the several measures of one and the same man's iniquities, several measures of induration, whether positive or privative, are allotted from eternity. But small induration by God's irresistible will, or irrecoverable reprobation, is the just recom●ence of the full measure of iniquity; or (as the Prophet speaks) To harden thus, is to seal up iniquity to destruction, without hope or possibility of pardon.  
These two propositions are of like eternal truth; [God from eternity decreed by his irresistible will to harden Pharaoh having made up the full measure of his iniquity:] and, [God from eternity did not decree by his irresistible will, that Pharaoh should make up such a measure of iniquity.] For he doth not decree iniquity at all, much less full measures of iniquity. And yet, unless he so decree, not iniquity only, but the full measure of it; Pharaohs induration or reprobation was not absolutely necessary, in respect of Gods eternal decree. For it was no more necessary, than was the full measure of iniquity unto which it was due. And that (as hath been said) was not necessary, because not decreed by God's irresistible will; without which, necessity itself hath no title of being.  
From these deductions I may clear a debt for which lingaged myself, 
That the contention concerning Pharaohs induration hath no contradiction for his ground.  in my last public meditations. My promise was then, to make it evident that these two propositions [God from eternity decreed to harden Pharaoh by his irresistible will;] [God from eternity did not decree to harden Pharaoh by his irresistible will,] might easily be made good friends, if their Abettors would cease to urge them beyond their natural dispositions. From their natures, they are indefinites not singulars. Both, in a good sense, may be made to tell the truth. But a wrangler may work them both to bear evidence for error. [God from eternity did not decree to harden Pharaoh by his irresistible will,] is true of Pharaoh in his infancy or youth: but false of Pharaoh after his wilful contempt of God's summons by signs and wonders.  

The conclusion of the Syllogism proposed indefinitely taken is most true: but universally taken is altogether false.  Beza's collection upon this place, is grounded upon the indefinite truth of this affirmative, [God from eternity decreed to harden Pharaoh.] But he extends this indefinite truth beyond its compass. For he makes it an universal, in that he terminates the irresistible decree to every moment of Pharaohs life, without distinction of qualification. And it may be, he was of opinion, that as well each several qualification, as each different measure of Pharaohs hardening or impenitency, did come to pass by God's irresistible will. His error, into which the greatest Clerk living (especially if he be not an accurate Philosopher) might easily slide, was in confounding eternity with successive duration; and not distinguishing succession itself, from things durable or successive. He and many others in this argument speak● as if they conceived that th● necessary coexistence of eternity with time did necessarily draw every man's whole cour●● of life, mo●u quodam raptus, after such a manner as Astronomer● suppose that the highest Sphear● doth move the lower, whereas if we speak of the course, no● of Pharaoh's natural, but moral life; it was rather an inco●●dite heap or confused multitude of durables, than one entire uniform duration. An● each durable hath its distinct reference to the eternal decree● That which was eternally tr●● of one, was not of all; m●●● less eternally true of anothe●● Eternity itself, though immutable, though necessarily, though indivisibly co-existent ●o all, was not so indissolubly ●inked with any, but that Pha●●oh might have altered or stayed his course of life before that moment, wherein the measure of iniquity was accomplished. ●ut in that moment he became ●o exorbitant, that the irresistible decree of induration did ●●sten upon him. His irregular ●otions have ever since become irrevocable; not his acti●ns only, but his person, are ●●rried headlong by the everlasting revolution of the unchangeable decree, everlasting unavoidable destruction.  
The proposition or conclusion proposed, [Pharaoh was hardened by God's irresistible will,] is true from all eternity, throughout all eternity; and therefore true from Pharaohs birth unto his death: but not therefore true of Pharaoh howsoever qualified, or of all Pharaoh's qualifications throughout the whole course of his lif●. For so the proposition becomes an universal, not only in respect of the time, but of the subject; that is, of all Pharaohs several qualifications. The sense is, as if he had said, [God from eternity decreed to harden Pharaoh, howsoever qualified, as well i● his infancy as in his full age, by his irresistible will: and thus taken it is false. The inference is the same with the forementioned, [Adam in God's foreknowledge was a sinner from eternity; Ergo, Adam was always a sinner; a sinner before he sinned, during the time of his innocence:] or with this, God from all eternity did decree by his irresistible will, that Adam should die the death; Ergo, He did decree by his irresistible will, that Adam should die as soon as he was created, or be a sinner all his life long.  
To reconcile these two propositions aright, [God from eternity decreed by his irresistible will that Adam should die,] [God from eternity did not decree by his irresistible will, that Adam should die,] otherwise than we have reconciled the two former, [God from eternity decreed to harden Pharaoh by his irresistible will;] [God from eternit●● did not decree to harden Pharaoh by his irresistible will,] no Writer, I presume, will undertake. The only reconciliation possible, is this, [God did decree by his irresistible will, that Adam sinning should die:] [God did not decree by his irresistible will, that Adam not sinning, should die] nor did he decree by his irresistible will, that Adam should sin, that he might die. For (as we said before) God did neither decree his fall, nor his perseverance by his irresistible will. And his death was no more inevitable than his fall. Nor was Pharaohs final induration more inevitable, than the measure of iniquity to which such induration was from eternity awarded by God's irresistible will. Of Pharaoh thus considered, the conclusion was true from eternity; true in respect of every moment of Pharaohs life, wherein the measure of his iniquity was, or might have been accomplished; though it had been accomplished within three years after his birth. And this accomplishment presupposed, the induration was most inevitable, his final reprobation as irrecoverable, as Gods absolute will (taking absolute as it is opposed to disjunct) is irresistible:  

In what sense, the conclusion proposed may be said to be universal, universalitate subjecti.  The same proposition in respect of reprobation is universally true Vniversalitate subjecti, that is, of every other person so ill qualified as Pharaoh was, when God did harden him. Whosoever shall, at any time, become such a man as Pharaoh was then, is a reprobate from eternity by God's irresistible will. And seeing no man is exempted from his jurisdiction, he may harden whom he will, after the same manner that he hardened Pharaoh: although de facto he doth not so harden all the reprobates; that is, he reserves them not alive for examples to others, after the ordinary time appointed for their dissolution. Nor doth he tender ordinary means of repentance to them, after the door of repentance is shut upon them. God in his infinite wisdom hath many secret purposes incomprehensible to man; as, Why, of such as are equal offenders, one is more rigorously dealt withal than another: Why, of such as are equally disposed to goodness moral, one is called before another. That thus to dispense of mercy and justice in this life, doth argue no partiality or respect of persons with God, is an argument elsewhere to be insisted upon.  
The point whereupon we are now to pitch, is this indefinite, [Men are not reprobated or hardened by God's irresistible will, before they come to such a pitch or height of iniquity. 
Whether granting that Pharaoh was a reprobate from eternity, we must grant wi●hall that Pharaoh was a reprobate in his middle age, youth, or infancy.  No man living shall ever be able to make this inference good: Pharaoh was absolutely reprobated from eternity, that is, His reprobation was immutable from eternity; Ergo, Pharaoh in his youth or infancy was a reprobate. To infer the consequence proposed, no Medium more probable than this can possibly be brought; Pharaoh from his infancy to his full age, was always one and the self same man; Et de e●dem impossibile est idem affirmari & negari. The consequence notwithstanding is no better than this following: The Eclipse of the Moon was necessary from the beginning; Ergo, The Moon was necessarily eclipsed in the first quarter, or in the prime; Because the Moon being of an incorruptible substance, hath continued one and the same since the creation. But unto this consequence every Artist could make reply, that th● proper and immediate subject of the Eclipse is not the Nature or Substance of the Moon howsoever considered; but in certain opposition to the Sun. So that albeit this proposition, [The Moon shall be eclipsed] be true necessarily and from everlasting: yet it is necessary, yet it is true only of the Moon in such Diame●r●ll opposition to the Sun, that the Earth may cover it with her shadow as with a mantle. Whensoever it is in such opposition, it is necessarily Eclipsed. Whensoever it is not in such opposition to the Sun, it cannot possibly by course of nature be Eclipsed. It is in like manner true which we have often said, that the proper and immediate object of the eternal decree, concerning induration or reprobation, was not Pharaohs individual Entity or essence: but Pharaoh charged with a certain measure of iniquity, or separation from his God. Granting then that Pharaohs substance was one and the same, as incorruptible as the Moon: yet the degrees of his declination from the unchangeable rule of justice, or of his opposition to the fountain of mercy and goodness, might be more than are the degrees of the Moon's aberration or elongation from the Sun. Now the Allseeing providence did more accurately calculate each word, each work, each thought of Pharaoh, and their opposition to his goodness, than Astronomers can do the motions of the Moon or Planets. And will he not make his payment according to his calculation? So that in one and the self same Pharaoh there might be more several objects of the eternal decree, than are minutes or scruples in forty years' motion of the Moon. Not the least variety or alteration in his course of life, but had a proportionate consequent of reward or punishment allotted to it from all eternity, by the irresistible decree. Unto Pharaoh then having made up the full measure of his iniquity, the irresistible induration and unrecoverable reprobation was, by the virtue of this eternal decree, altogether necessary and inevitable. But unto Pharaoh, before this measure of iniquity was made up, neither induration nor irrecoverable reprobation was so necessary or inevitable. To think the unchangeable rule of justice should award the same measure of induration or reprobation unto far different measures of iniquity, is deeper than the dregges of Heathenism: it is a doctrine which may not be vented where any Christian ear is present.  
The former resemblance is fully parallel to our resolution in all other points, save only in this, that the eternal decree did not so necessary direct or impel Pharaoh to make up the full measure of his iniquity, as it doth direct and guide the course of the Moon, till it come in full and diametral opposition to the Sun. Therefore this Similitude will not follow, The Moon, though not at this time Eclipsed; yet holds that course by the unchangeable decree, which in time will bring it to be in Diam●trall opposition to the Sun, and by consequence to be Eclipsed: So though Pharaoh in his infancy was not reprobated or hardened by God's irresistible will; yet was he by the eternal decree ordained to such reprobation or induration, without possibility of altering his course, or avoiding that opposition which his full age had unto divine goodness.  
As every true convert or regenerate person may say with Saint Augustine, Ego non sum ego; I am become another man: so might it be truly said, in a contrary sense, Pharaoh sometimes was not Pharaoh. When he was a child, he spoke as a child, he thought as a child. His mouth was not opened against God: his mind was not set on murder. To have seen the Israeli●sh infants strangled and exposed to the merciless floods, would more have affected his heart, being young and tender, than afterwards it did his daughters. Nor was that cruelty, which in his full age he practised, so contained in his infancy, as poison in the serpent's egg. It did not grow up by kind or necessity of his natural temper; much less was it infused by God's irresistible will: but acquired by custom. The seeds of it were sown by his own self will: ambitious pride was the root: politic jealousy was the bud: tyranny and oppression, the fruit. Neither was it necessary by the eternal decree, that this corrupt seed should be sown: or being sown, that it should prosper and bud; or that after the budding, it should ripen in malignity. During all this progress from bad to worse, the immediate object of God's immutable and unresistible will was mutability in Pharaoh. But this progress which was not necessary by any eternal decree or law, being the facto once accomplished; his destruction was inevitable, his induration unresistible, his reprobation irrecoverable, by the eternal and uncontrollable decree.  
That Pharaoh in his youth or infancy was not such an object of God's irresistible will for induration, 
That Pharaoh in his youth or infancy was not excluded by God's irresistible decree from possibility of repentance.  as in his full age he became, may be thus demonstrated:  
No man whose salvation as yet i● truly possible, is utterly excluded by God's irresistible will from salvation.  
But the salvation of Pharaoh in his youth or infancy was truly possible.  
Ergò, Pharaoh in his youth or infancy, was not excluded by God's irresistible will from salvation.  
Therefore, He was not then the object of God's irresistible will for induration.  
The Major is evident from the exposition of the terms. For God is said to will that only by his irresistible will, which hath no possibility of the contrary. The necessity of it likewise may be made evident by the rules of conversions No man● salvation that stands excluded by God's irresistible will from salvation, is truly possible: Ergò, No man, whiles his salvation is possible, is utterly excluded by God's irresistible will from salvation; or, which is all one; No man whiles his salvation is possible is either hardened or reprobated by God's irresistible will: or in Latin more perspicuously thus, Nullus per ●resistibilem Dei voluntatem salute exclusus, est servabilis: Ergo, Nullus servabilis (id est, quamdiu servari potest) est à sal●te exclusus per irresistibilem Dei voluntatem. No argument can be of such force or perspi●●tie as is this primary rule of argumentation: Negativa universalis simpliciter convertitur.  
The Mi●●r, [Pharaohs salvation in his youth or infancy was truly possible,] is as evident from another Maxim in Divinity; Quicquid non implicat contradictionem, est possibile; sive objectum Divinae potentiae. Now what contradiction could it imply, to save this child, supposing Pharaoh, more than it did to save another; for example, Moses? Unless we will say, that Pharaoh was made of another mould, or a creature of another Creator, than Moses or other children are. To save Pharaoh, as a son of Adam, could imply no contradiction: otherwise, no flesh could possibly be saved. If to save Pharaoh after he had committed many actual sins and follies of youth, did imply any contradiction, what man of years, in this age especially, can hope for pardon?  
It will be replied, that albeit to save Pharaoh in his youth or infancy did imply no contradiction in the object; and therefore his salvation was not absolutely itself impossible: yet it being supposed, that God from eternity decreed to harden him ●nd destroy him by his irresistible will; it must needs imply a contradiction in God's decree or will to save him; and by consequent, his salvation was impossible ex Hypothesi.  
This answer is like a medicine which drives the malady from the outward parts whereto it is applied, unto the heart. It removes the difficulty into a more dangerous point. For we may with safety infer, That God did not decree by his irresistible will to exclude Pharaoh in his youth or infancy from possibility of salvation: because, to have saved Pharaoh in his youth or infancy was in itself not impossible, as implying no contradiction.  
In bodies natural, so long as the passive disposition or capacity continueth, the same effect will necessarily follow; unless the efficacy or the application of the agent alter. Idem secundum idem, semper natum est producere idem: He which is always the same without possibility of alteration in himself, is at all times equally able to do all things that in themselves are not impossible. And no man, I think, will say that Pharaohs election in his infancy was in it self more impossible, than his own reprobation was. And he that thinketh his own reprobation was in itself impossible, cannot think himself so much bound to God, as he maketh show of, for his infallible election.  
If from the former proposition, Whatsoever is absolutely possible to God, is always possible to him, a man should thus assume; To have showed mercy to Pharaoh was absolutely possible to God, and hence conclude; Ergo, It is possible to God, to show mercy on him at this instant: the illation, whatsoever the assertion be, includes the same fallacy of composition, which was before discovered in the Syllogism, Quas emisti carnes, easdem comedisti; Sed crudas emisti, etc. For Pharaoh, though unto this day, one and the same reasonable soul; yet is he not one and the same object of God's eternal decree for hardening or showing mercy. To save any man of Gods making, implies no contradiction unto that infinite power by which he was made. To save any man that hath not made up the full measure of his iniquity, implies no contradiction to his infinite goodness, no impeachment to his Majesty: it is agreeable to his goodness. To save such as have made up the full measure of their iniquity, always implies a contradiction to his immutable justice. And all such, and (for aught we know) only such, are the immediate objects of his eternal, absolute and irresistible will or purpose of reprobation. But when the measure of any man's iniquity is made up, or how far it is made up, is only known to the allseeing Judge. This is the secret wherewith fl●sh and blood may not meddle; as being essentially annexed to the prerogative of eternal Majesty, belonging only to the cognizance of infinite wisdom.   

The fourth gen●rall point concerning the extent or nature of this division, He will have mercy on whom he will have mercy; and whom he will he hardeneth.  

The ●our●h general part.  AS some do lose the use of their native tongue by long travelling in far countries: so minds too much accustomed to the Logician Dialect, without which there can be no commerce with arts and sciences, ofttimes forget the character of ordinary speech, in matters of civil and common use.  
In arts or sciences, divisions should be either formal, by direct predicamental line, as that, [Of creatures endued with sense, some have reason, some are reasonless:] or at least so exact, that the several members of the division should exhaust the whole, or integrum divided. As if a Geographer should say, [Of the inhabitants of the earth, some are seated on this side the Li●e, others beyond it, or just under it;] this division were good: but very imperfect if he should say, [Some are seated between the Tropic of Cancer and the Arctic circle; others betwixt the Tropic of Capricorn and the circle Antarctic: for a great many are commodiously seated betwixt the Tropics, (as experience hath taught later ages to reform the error of the Ancient:) and some likewise betwixt the Polar circles and the Poles.  

This division i● not formal, nor so exact as is required in arts and sciences.  But in matters arbitrary and contingent (as matters of common use for the most part are) to exact alike formal or accurate divisions, is ridiculous; especially when as well the members of the division as the dividend itself, are terms indefinite. As if a man should say of men, [Some are extraordinarily good, some extraordinarily bad;] or of Academics, [Some are extraordinarily acute, some are extraordinarily dull;] though every one will grant the division to be indefinitely true, yet no man almost would acknowledge himself to be contained under either member; as the most part of men are not indeed. Or if one should say, Every Prince showeth extraordinary favour to some of his subjects, and some he maketh examples of severity; who could hence gather, that no part or not the greatest part were left to the ordinary course of justice, or to the privileges common to all free denizens? Now we are here to remember what was pr●mised in the entry into this treatise; That albeit Gods will be most immutable, yet is it immutably free, more free by much than the changeable will of man. So are the objects of this his free will more arbitrary, than the designs of Princes. The objects of his will in this our present argument, are mercy and induration: and these he awards to diverse persons; or to the same persons, at diverse times, according to a different measure. Whence, 
That many men are not comprehended under either member of this division.  if we take these terms, in that extraordinary measure which is included in this division, the most part of men, with whom we shall usually have to deal, do not fall within either member. The proper, perhaps the only subject of this division in Moses time, were the Israelites and Egyptians: in our Apostles time, the castaway jews, and such of the Gentiles as were forthwith to be ingraffed in their stead. If we take mercy and induration in a lesser measure, according to their lower degrees or first dispositions, scarce any man living of riper years but hath devolved from the one part of this division unto the other, oftener than he hath eaten, drank, or slept. Christ's Disciples (saith Saint Mark, chap. 6. v. 52.) Considered not the miracle of the loaves, because their hearts were hardened; yet shortly after to be mollified, that God's mercy and Christ's miracles might find more easy entrance into them. Our habitual temper is for the most part mutable: how much more our actual desires or operations? And whatsoever is mutably good or mutably evil in respect of its acts and operations, (which are sometimes de bono, sometimes de malo objecto) hath its alternate motions from God's decree of hardening, towards his decree of showing mercy, and è contra.  

That one and the same man according to the diversity of time or qualification may be the true and proper subject of both parts of this division.  The doctrine contained in this passage of Scripture will never sound well for the settling of the affections and consciences of such as be Novices in faith, until they be taught to run this division upon the same string: Hast thou been enlightened and tasted of the heavenly gift, been made partaker of the Holy Spirit? Thy sin is great, and thou art sound a despiser of the riches of his bounty, unless thou embrace these illuminations (notwithstanding thy inbred corruptions daily increase upon thee) as undoubted pledges of his favour, and assured testimonies of his good purpose to make thee heir of eternal life. Worthy thou art to be numbered among those perverse and wayward Jew's whom our Saviour compares to children playing in the market, if while those good motions and exultations of spirit last, thou givest not more attentive care, than he that danceth doth to him that pipeth or harpeth, unto that sweet voice of our heavenly Father encouraging thee in particular as he did sometimes the host of Israel, Oh that there were such an heart in thee always, that it might go well with thee for ever.  
But eschew these or the like inferences as cunning Sophisms of the great Tempter, that old and subtle Serpent, I thank God I have felt the good motions of the spirit, I perceive the pledges of his good purpose toward me: but his purpose is unchangeable. Therefore is my election sure enough, I am a sealed vessel of mercy, I cannot become a vessel of wrath. If such thoughts have at any time insinuated into thy heart, or be darted upon thee against thy will; remember thyself in time, and thus repel them: If God harden whom he will; if this will be immutably and eternally free; it is as free for him to harden me as any other. And consider withal that albeit thou canst not make or prepare thyself to be a vessel of mercy: yet thy untimely presumption, of it continue long, in the end will make thee, as in the beginning it doth prepare thee, to be a vessel of wrath. This was the disease whereof the whole Nation of the jews did perish.  
Dost thou see thy brother, one baptised in the name of Christ, go on stubbornly in his wicked courses? thou dost well to threaten him with the sentence of Death. Yet limit thy speeches by the Prophet's rule, jerem. 18. pronounce him not for all this an absolute reprobate or irrecoverable vessel of wrath: give him not forthwith for dead; but rather use double diligence to prevent his death, and tell him, If God show mercy upon whom he will show mercy, if this his will be eternally free: it is as free for him yet to show mercy upon supposed Castaways, and to harden uncharitable and presumptuous Pharisees (for the present manifestation of his glory) as it was for him to reject the jews and choose the Gentiles.  
Perhaps the ingenuous and hitherto indifferent reader will here begin to distrust th●se last admonitions, 
That this doctrine delivered is no way prejudicial to the certainty of salvation; but rather di●ects us how to make our election sure.  and for their sakes, most of our former resolutions, as prejudicial to the doctrine concerning the certainty of salvation. But if it please him either to look back ●nto some passages of the former discourse, or to go along with me a little further; I shall acquaint him (though not with a surer foundation, yet) with a stronger frame or structure of his hopes, than he shall ever attain unto by following their rules, who I verily think were fully assured of their own salvation, but from other grounds than they have discovered to us.  
Surer foundation can no man lay, than that whereon both parties do build, to wit, the absolute immutability of God's decree or purpose. Now admitting our apprehension of his will or purpose to call, elect or save us, were infallible: yet he that from these foundations would rear up the edifice of his faith, after this hasty manner, [Gods purpose to call, elect and save me, is immutable; Ergo, my present calling is effectual, my election already ●ure, and my salvation most immutable,] becomes as vain in his imaginations, as if he expected that walls of loom, and rafters of reed covered with fern, should be able to keep out Gun-shot, because seated upon an impregnable Rock.  
For first, who can be longer ignorant of this truth, than it ●●●ll please him to consider it? That God's purpose and will is most immutable in respect of every object possible: that mutability itself, all the changes and chances of this mortal life, and the immutable state of immortality in the life to come, are alike immutably decreed by the eternal counsel of his immutable will. Now if mortality or mutability have precedence of immortality in respect of the same persons by the immutable tenor of his irresistible decree: can it seem● any paradox to say, [That ordinarily there should be in every one of us as true a possibility of living after the flesh, as of living after the spirit; before we become so actually and completely spiritual, as utterly to mortify all lusts and concupiscences of the flesh?] Until than our mortification be complete and full, we may not presume all possibility of living after the flesh to be finally expired and utterly extinct in our souls. And whether this possibility can be in this life, altogether so little, or truly none, as shall be in the life to come, after our mortal hopes are ratified by the sentence of the almighty Judge, I cannot affirm, if any man peremptorily will deny it; nor will I contend by way of peremptory denial, if it shall please any man upon probable reasons to affirm.  
But if to such as finally perish, no true or real possibility of repentance during the whole course of this mortal life, be allotted by the everlasting irresistible decree; in what true sense can God be said to allow them a time of repentance? How doth our Apostle say, that the bountifulness of God doth lead or draw them to repentance, if the door of repentance be perpetually mured up against them by his irresistible will?  
If in such as are saved, there never were from their birth or baptism any true or real possibility of running the ways of death, not what sins soever they commit, the fear of Hell, or the declaration of God's just judgements (if at any time they truly feared them) is but a vain imagination, or groundless fancy, without any true cause or real occasion presented to them by the immutable decree. Or if by his providence, they be at any time brought to fear hell, or the sentence of everlasting death: ●et hath God used these but as bugbears in respect of them, though truly terrible to others. And Bugbears, when children grow once so wise as to discern them from true terrors, do serve their parents to very small purpose.  
For mine own part, albeit I fear not the state of absolute reprobation, yet so conscious am I to mine own infirmities, that I would not for all the hopes, or any joy, or any pleasure which this life can afford, abandon all use of the fear of hell, or torments of the life to come.  
Upon this real possibility of becoming vessels of wrath, doth our Apostle ground those admonitions, Hebr. 3. 12. 13. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God: But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. And again, chapt. 4. verse 1. Let us therefore fear lest a promise being left us of entering into his rest, any of you should seem to come short of it. These and the like admonitions frequent in the Prophets and the Gospel, suppose the men whom they admonish to be as yet not absolutely reprobated, but in a mutable state; in a state subject to a mutable possibility of becoming vessels of wrath, or vessels of mercy; and by consequence, not altogether uncapable of that height of impiety unto which only the eternal and immutable decree hath allotted absolute impossibility of repentance, or of salvation.  
Upon the true and real possibility of becoming vessels of mercy supposed to be awarded to all partakers of the word and Sacraments, doth Saint Peter ground that exhortation, Brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour jesus Christ: 2 Peter, 1. 10, 11. The end of this exhortation was to bring his Auditors unto that full growth in grace and good works in this life, unto which absolute impossibility of Apostasy is as irresistibly assigned, by the eternal immutable decree, as final induration or impossibility of repentance is unto the full measure of iniquity.  
In what proportion these two contrary possibilities may be mixed in all or most men before they arrive at the point of absolute impossibility either of Apostasy or of repentance; we leave it to every man's private conscience to guess or examine gr●sso modo, and to infinite and eternal wisdom exactly and absolutely to determine. Unto whose examination we likewise refer it, whether the impossibility of repentance be absolute or equal in all that perish; or the impossibility of Apostasy be absolute and equal in all that are saved, at one time or other before they departed hence: or whether the mutual possibilities of becoming ●essels of mercy or vessels of wrath● may not, in some degree or other, continue their combination in some men until the very last act or exercise of mortals life.  
God always speaks, (whether by his word preached or otherwise by his peculiar providence) as unto two: because every such man hath somewhat of the flesh, and somewhat of the spirit. For men as they ar● the sons of Adam are carnal; and God's words are all spiritual, and always leave some print or touch behind them, ●hereby the soul, in some de●ree or other, is presently hardened, or presently mollified; or ●● least disposed to mollification or induration. Continual 〈◊〉 frequent calcitration against ●●e edge of this fiery sword ●●eeds a calum or complete ●ardnesse; or (as the Apostle speaks) it sears the conscience. But where it entereth, it causeth the heart to m●lt, and mak●s way for abundant mercy to ●ollow after.  
Men as yet not com●e to fullness either of iniquity, or of ●●owth of faith, are but chi●ren in Christ: and God speaks 〈◊〉 his children, while they are children, as wise and loving parents do to theirs. Now if a kind loving father should say to one of his sons, whom he had often taken playing the wag, Thou shalt never have penny of what is mine; and to another whom he observed to follow his book or other good exercises well pleasing to him, Thou shalt be mine heir: a man of discretion would not construe his words (though affectionately uttered) in such a strict sense, as Lawyers would do the like clauses of his last Will and Testament; but rather interpret his meaning thus; that both continuing in their contrary courses, the one should be disinherited, and the other made heir. Though God by an Angel or voice from heaven should speak to one man ●● his devotions, Thou shalt be ●●●ed; and to another at the ●●me time, Thou shalt be damned: his speeches to the one were to be taken as a good encouragement to go forward in his service; his speeches to the other, as a fair warning to desist from evil: and not as ratifications of immutability in either course, not as irrevocable sentences of salvation or damnation in respect of their individual persons, but in respect of their present qualifi●●tions in whomsoever constantly continued. Saul the Persecutor was a reprobate, or vessel of wrath: but Paul the Apostle, a Saint of God, a chosen vessel. It is universally true; The seed of Abraham or Israel was God's people: yet it is true, that the Jews (though the seed of Abraham and sons of Israel) were not partakers of the promise made to Abraham. For they became those Idumaeans, thos● Philistines, those Egyptians, against whom God's Prophets had so often threatened his judgements, whom they themselves had excluded from God's temple. One principal cause of their miscarriages was their ignorance of the Prophetically language, whose threats or promises are always immediately terminated not to men's persons, but to their qualifications. In their Dialect, only true Confessors are true jews; every hypocrite or back●slider is a Gentile, an Idumaean, a Philistine. None to whom God hath spoken by his Prophets, were by birth such obdurate Philistines, as had no possibility of becoming Israelites or true Confessors. The children of Is●ael were not by nature so undegenerate sons of Abraham as to be without all possibility of becoming Amo●ites.  
The true scantling of our Apostles upshot, [He will have mercy upon whom he will have mercy, and whom he will he hardeneth,] rightly taken, reacheth exactly to these points following, and no farther.  
First, to admonish these jews by God's judgements on Pharaoh, not to strive with their Maker, not to neglect the warnings of their peace, upon presumption that they were vessels of mercy by inheritance: seeing they coul● not pretend any privilege abl● to exempt them from God's general jurisdiction of hardening whom he would, (as well of th● Sons of Abraham, as of th● AEgyptians,) of diverting tho●● beams of glory which ha● shined on them, upon some other nation.  
It secondly reacheth to us Gentiles, and forewarns all and every one of us, by God's fearful judgements upon these jews, not to tie the immutability of God's decree for Election unto any hereditary, amiable, national disposition; but to fasten one eye as steadfastly upon God's severity towards the jew, as we do the other upon the riches of his glory and mercy towards ourselves. For if he spared not the natural branches, let ●● take heed lest he also spare not ●●, who have been hitherto the flower and bud of the Gentiles. Behold therefore the goodness and severity of God: on them which fell, severity; but towards thee, goodness, if thou continue in ●u goodness: otherwise thou also shalt be cut off. And they also, if they bide not still in unbelief, shal● be graffed in: for God is able to graft them in again. The one aspect breeds fear, the other bringeth forth hope: and in th● right counterpoise of hope and fear consists that uprightness of mind and equability of affections, without which no man can direct his course aright unto the Land of promise. This manifestation of God's mercy to one people or other, after ● kind of equivalent vicissitude perpetuated from the like revolution of his severity towards others, was the object of tha● profoundly divine contemplation, out of which our Apostle awaking, as out of a pleasant sleep, c●yes out, O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! Rom. 11. 33.  
He that desires to have his heart filled with such a measure of joyful admiration as will seek a vent in these or the like unaffected serious exclamations, must feed his thoughts with contemplation of divine attributes; specially with those of infinite duration or eternity, of infinite wisdom, of infinite goodness and love to man. In all which I have adventured to tread a path for others to correct o● follow upon trial; being assured of this, that without the knowledge of these generalities, nothing can be said to any purpose in the particulars thu● far prosecuted, or in the like to be prosecuted more at large, when God shall grant leisure and opportunity.  
These present disquisitions (though seeming curious, as th● resolution● is truly difficult) have a vulgar and immediate use; yet not so vulgarly plain● or common to all, as profitabl● to every particular Christia● not fully persuaded in the certainty of his salvation.  
The special aim of my intentions in this argument is, first, to deter myself and others from all evil ways whatsoever; but specially from those peculiar and more dangerous sins, which make up the full measure of iniquity with greater speed: Secondly, to encourage mine own soul and others with it, to accomplish those courses unto which the immutability or absolute certainty of election itself (which must in order of nature and ●●me go before our infallible apprehensions of it) is inevitably predestinated by the eternal and irresistible decree.  
These exhortations are more fit for popular sermons, than such points as hitherto have been discussed: whose discussion nevertheless hath seemed unto me very expedient, as well for warranting the particular uses which I purpose (if God permit) to make out of the chapter following, as for giving such satisfaction to my best friends as God hath enabled me to give myself, concerning the Apostles intent and meaning in this ninth chapter.  
If what I have said shall happen to fall into any man● hands, which hath a logical head, and bears a friendly heart to truth (though otherwise no friend to me:) yet I presume he will not be so uncharitable towards me, as to suspect I have intended these premises to infer any such distasteful conclusions as these; That election should be ex fide aut operibus praevisis, for our faith or works sakes; That any man should be more than merely passive in his first conversion; That the working of saving grace might be resisted; or lastly, That in man before his conversion, ther● should be any spark of free will remaining, save only to do evil. Whosoever will grant me these two propositions, [That the unregenerate man hath a true freedom in doing evil,] and [●he eternal Creator a freedom in doing good:] I will engage myself to give him full satisfaction, that no difference betwixt Reformed Churches concerning Predestination or Reprobation, is more than verbal, or hath any other foundation besides the ambiguity of unexplicated terms. The errors on all sides grow only from pardonable mistake, not so much of truth itself ● as of her proper seat or place of residence.   
FINIS.   

MAN'S TIMELY REMEMBERING OF HIS CREATOR; OR An exposition delivered in a Sermon upon ECCLESIASTES 12. 1. Remember now thy Creator in the days of thy youth.  
LONDON, Printed by JOHN HAVILAND, for ROBERT MILBOURNE. 1638.   

MAN'S TIMELY Remembering of his CREATOR; OR An Exposition delivered in a Sermon upon ECCLES. 12. 1.  Remember now thy Creator in the days of thy Youth. 
We may consider two virtues, one for the society of this life, Thankfulness; and the other for the attaining of the next life, Repentance, as precious metals, Silver and Gold. Of this Silver, of the virtue of Thankfulness, there are whole Mines in the Earth, books written by Moral men: but of this Gold, th● virtue of Repentance, there is no Mine in the Earth; in the books of Philosophers, no doctrines. This Gold is for the most pa● in the Washeses: Repentance for the most part is in the Waters of Tribulation: But God directs thee to it in this text, before tho● comest to those come● and 〈◊〉 thou wil● Repent that thou did●● not remember him till Now.  
Here the Holy Ghost takes the nearest way to bring man to God, by awaking his Memory. For the understanding requires long instruction, and clear demonstration: and the Will requires an instructed Understanding; and it is of itself, the blindest and the boldest faculty: but if the Memory do fasten upon any of those things, which God hath done for us; that's the nearest way to him.  
Remember therefore, and Remember now. Though the Memory be placed in the hinder part of the head: deferve not thou thy Remembering to the hindermost part of thy life. But do it Now, Nunc in die, Now, whilst thou hast Light; and Nunc in diebus (as it is in the text) Now, whilst God gives thee many Lights, many means to come to him; and Nunc in diebus juventutis, in the days of thy youth, of thy strength, whilst thou art able to do that which thou proposest to thyself; and as the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, in diebus Electionum tuarum, whilst thou art able to make thy choice; whilst the grace of God shineth so brightly upon thee, as that thou mayst see thy way; so powerfully upon thee, as that thou mayst walk in that way: Now in thy day, and, Now in these days, Remember. But whom? First, The Creator; That all these things which thou delightest in and labourest for were created; they were nothing; and therefore the Memory looks not far enough back, if it stick only upon Creature, and reach not to the Creator. Remember the Creator: and Remember thy Creator and in that, Remember, that He made thee; that He made thee of nothing; but of that nothing, He hath made thee such a thing as cannot return to nothing again, but must remain for ever; whether ever in glory, or ever in torments: that depends upon the Remembering thy Creator now in the days of thy youth.  
First, Remember; which word is used oftentimes in the Scripture for Considering and taking care for; 
Gen. 8. 1.  God remembered Noah and every beast with him in the ark: as the word contrary to this, [Forgetting is also used for the affection contrary to it, Neglecting;] 
Isay 49 15  Can a woman forget her child, and not have compassion on the son of her womb? But here we take not Remembering so largely, but restrain it to the affection of that one faculty, the Memory, For it is Stomachus animae, 
Bernard.  The Stomach of the soul, that receives and digests and turns to good blood, all the benefits formerly exhibited to us in particular, and the whole Church of God in general.  
Present that which belongs ●o the understanding, to that faculty: and the understanding is ●ot presently settled in it. Pre●ent any of the Prophecies made in the Captivity; and a ●ewes understanding will take ●hem for a diliverance from ●hat bondage; and a Christians ●●derstanding will take them for ●● spiritual deliverance from ●●nne and death, by the Messi●●, jesus Christ. Present but the ●ame of a Bishop or an Elder out ●f the Acts of the Apostles, or out ●f the Epistles: and other men will take it for a name of parity of equality; and we for a name of office and distinction in the Hierarchy of God's Church. Thus it is in the understanding that is often perplexed.  
Consider the other faculty, the will of man; and thereby those bitternesses between th● Jesuits and the Dominicans in the Roman Church, even to th● imputation of the crime of he● res●e upon one another, in que●stions concerning the Will o● man, and how that concurrent with the Grace of God; particu●larly, Whether the same proporti●on of Grace being offered by God●● two men equally disposed towar●● him before, must not necessarily work equally in those two? An● by those bitternesses amongst persons nearest us, even to th● drawing of swords, in questions of the same kind; particularly, Whether that proportion of Grace, which doth effectually convert a particular man, might not have been resisted by the perverseness of that man's will? Whether that grace were irresistible or no? By all th●se and infinite such difficulties we may see how untractable and untameable a faculty the will of man is.  
But leave the Understanding and the Will, and come to the Memory, not with matter of ●aw, but with matter of Fact; Let God make his wondered works to be had in remembrance (as Davi● speaks; 
Psal 111 4 ) present the high 〈…〉 God's protection o● his children in the Ark, in the wilderness, in the Captivities, in infinite other dangers; present this to the Memory: and howsoever the Understanding be clouded or the Will perverted; yet both jew and Christian, Papist and Protestant, Refractory and Conformitant, are affected with a thankful acknowledgement of his former mercies and benefits: this issue of the faculty of the Memory is alike in them all. And therefore God in giving the Law works upon no other faculty but this; I am the Lord thy God which brought thee out of the Land of Egypt etc. He only presents to their Memory what he had done for them. And so in delivering the Gospel, one principal Seal thereof, the participation of his Body and Blood in the Sacrament, he proceeds so too, he recommends it to their Memory; Do this in remembrance of me. This is the faculty that God desires to work upon. And therefore, if thine understanding be too narrow to comprehend or reconcile all differences in all Churches, as what understanding is large enough to do so? If thy will be too scrupulous to submit itself to the Ordinances of thine own Church, which sometimes a Zeal, though not perverse, yet indigested, may work: yet hav● recourse to thine own memory. For as Saint Bernard calls that, The stomach of the soul; so we may be ●old ●o call it, The gallery of the soul, hung with so many and so lively pictures of the goodness and mercies of thy God to thee, as that every one of them may be a sufficient Catechism to instruct thee in all thy particular duties to God for those mercies. And then as a well made and a w●ll placed picture looks always upon him that looks upon it: so shall thy God look upon thee, whose memory is thus contemplating him; and he shall shine upon thine understanding, and rectify thy will too. If thy memory cannot comprehend his mercy at large, as it hath been showed to his whole Church (as it is an incomprehensible thing to consider, that in a few years God hath made us even in number and temporal strength to our adversaries of the Roman Church:) If thy memory have not received and held that great picture of our general deliverance from that invincible navy; if that mercy be written in the Waters and in the Sands, where it was acted, and not in thy memory: if thou remember not our later, but greater deliverance from that artificial hell, that vault of powder (in which the Devils instruments lost their plot; they did not blow it up:) yet every man hath a pocket-picture about him, a manual, a bosom book; and if he will but turn over one leaf of that book, but remember what God hath done for him even since yesterday; he shall find by a little branch, a navigable river to sail into that great and endless sea of the mercies of God towards him from the beginning of his being. Do but remember then.  

jam. 1.18.  Remember now, saith the text. Of his own will he begat us with the word of truth, that we should be Primitiae, the first fruits of his creatures; that as we consecreate all his creatures to him in a sober and religious use of them: so as the first fruits of all, we should principally consecrate ourselves to his service betimes.  
Now there were three payments of first fruits appointed by God to the Jews. The first were Primitiae spicarum, The first fruits of their ears of corn: and this was only about Easter. The second were Primitiae panum, the first fruits of loaves, after the corn was converted to that use: and this, though it were not so soon, yet it was early too, about Whitsuntide. The third were Primitiae frugum, of all their latter fruits in general; and this was very late in Autumn, in the Fall, about September. In the two first of these three, in those that were offered early, God had his part; he had his part in the corn, and in the loaves: but in the latter fruits he had no portion. Offer thyself to God then, as Primiti●● spicarum, whether thou gleanest in the world, or bindest up by whole sheaves; whether thine increase b● by little and little, or thou be rich at once, by the devolution of a rich inheritance and patrimony unto thee. Offer this in an acknowledgement, that this proceeds from the treasure of his goodness, and not from thine industry. And offer thyself again as Primitia● panum, when thou hast kneaded up riches, and honour, and favour, in a settled and established fortune: offer that to God in an acknowledgement, that he can scatter and moulder away that estate again, how safe soever it seems to be settled. Offer at thy Easter, whensoever thou hast any resurrection, any sense of raising thy ●oule from the shadow of death: offer thy confession to God, that it is the sunshine of his grace, and not of thy morality. Offer at thy Pentecost, whensoever the hol● Ghost descends upon thee in a fiery ●ongue, that thou feelest thyself melted by the powerful preaching of the word: of●er thy confession then, that this is the proceeding of his grace, and not the disposition, or concurrence, or tenderness of thy nature. For if thou defer thine offering till September, till thy Fall, till thy winter, till thy death; howsoever those may be thy first-fruits, because they be the first that ever thou gavest: yet they are not such as are acceptable to God; God hath no portion in them if they come so late.  
Offer thyself now; nay do but offer to thyself now; that is but an easy request; and yet there is no more asked. Viximus mundo; vivamus reliquum nobis ipsis: Thus long we have served the world; let us serve our selves the rest of our time: but this is the best part of ourselves, our souls. Expectes ut febris te vocet ad poenitentiam? Hadst thou rather a sickness should bring thee to God, than a Sermon? Hadst thou rather be beholding to a Physician for thy salvation, than to a Preacher? Thy business is to Remember: stay not for thy last sickness, which may be a Lethargy, in which thou mayst forget thine own name, and his that gave thee thy best name, the name of a Christian, Christ jesus himself. Thy business is to Remember, and thy time is Now: stay not till that Angel come, that shall say and swear, that Time shall be no more.  
Remember then, and Remember Now; Nunc in die, Now whilst it is day. The Lord will hear thee in die qua invocaveru (says David) in the day that thou callest upon him; and in quacunque die velociter exaudiet, in any day he will hear thee quickly: but still it is Opu● diei, a work of the day, to call upon God. For in the Night our last Night, these thoughts that fall upon us, are rather Dreams than Remembrings: upon our deathbed we rather dream that we repent, than repent indeed. To him that travels by Night, a bush seems a horse, and a horse seems a man, and a man seems a spirit; nothing hath its proper shape: to him that reputes by Night, on his deathbed, neither his own time nor the mercies of God have their true proportion. This night they shall fetch ●way thy soul, saith Ch●ist to the secure man: but he neither tells him who they be that shall fetch it away, nor whither they shall carry it. He hath no light but lightning, a sudden fl●sh of horror: and so is translated i●●o the fire which hath no light. Nunquid Deus paravit nobis ignem i●●um? Non nobis, sed Diabolo & Angelis e●us. And yet we who ar● vessels so broken, that there is not asheard left to fetch water at the pit, (as the Prophet expresseth an irreparable ruin,) no means in ourselves to derive one drop of the blood of Christ jesus upon us, no means to wring out one tear of true contrition from us, have plunged ourselves into this dark, this everlasting fire which was not prepared for us. A wretched covetousness to be intruders upon the devil! a woeful ambition to be usurpers upon damnation! God did not make that fire for us, much less did he make us for that fire: (make us to damn us? God forbid:) but yet though it were not made for us at first, now it belongs to us; the judgement takes hold of us. Whosoever believeth not, is already condemned: there the fire belongeth to our infidelity, and the judgement takes hold of us. Ite maledicti; you have not fed me, nor clothed me, nor harboured me, therefore go ye cursed: then that fire takes hold of our omission of necessary duties and good works. What's our remedy now? why still this is the way of God's justice, and his proceeding, ut sent●ntia lata ●it invalida, That if he publish his judgement, his judgement is not executed. The judgements of the Medes and Persians were irrevocable: but the judgements of God, if they be given and published, are not executed. The Ninivites had perished, if the sentence of their destruction had not been given: and the sentence preserved them● by bringing them to repentance. So in this cloud of ●te maledicti, we may see Daybreak, and discern beams of Sunning light in this judgement of Eternal darkness. If the contemplation of God's judgements bring us to Remember him, it is but a dark and stormy Day: but yet spiritual affliction and the apprehension of God's anger, is one Day wherein we may Remember God. And this is Copiosa redemptio, the overflowing mercy of God, that he affords us many days to remember him in: for it is not in die, but in diebus.  
This Remembering which we intent, is an inchoation, yea it is a great step into our Conversion and Regeneration, whereby we are New Creatures: and therefore we may well consider as m●ny days in this New creation, as were in the ●irst Creation of the world.  
In the ●irst day was the making of Light: and our ●irst day is the knowledge of him who says of himself, Ego sum Lux mundi, I am the light of the world; and of whom Saint john testifies, Erat Lux vera, He was the true Light which lighteth every man that cometh into the world. This is then our first day, The Light, the knowledge the profession of the Gospel of Christ jesus. Now God made Light first, ut operaretur in Luce, saith Saint Augustine, that he might work in the light, in producing other creatures: not that God needed Light to work by, but for our example. God hath shed the beams of the light of his Gospel, first upon us in our Baptism, that we might have that Light to work by, and to produce our other Creatures; and tha● in every enterprise we might examine ourselves, our consciences, whether we could not be better content, that that Light went out, or were Eclipsed, than the light of our own glory: whether we had not rather that the Gospel of Christ jesus suffered a little, than our own ends and preferments.  
God made Light●irst ●irst, that he might make his other creatures by the light, (saith Saint Augustine:) and he made that first too, ut cernerentur quae fecerat (saith Saint Ambrose) that these creatures might see one another: for frustrà essent si non viderentur, saith that Father, It had been to no purpose for God to have made creatures, if he had not made Light, that they might see one another, and so glorify him. God hath given us this Light of the Gospel too, that the wo●ld might see our actions by this Light. For the noblest Creatures of Princes, and the noblest actions of Princes, War, and Peace, and Treaties, and all other Creatures and actions, which move in the lower Spheres, Frustra ●unt, they are good for nothing, they will come to nothing, they are nothing, if they abide not this Light, if there appear not to the world a true Zeal of the preservation of the Gospel, and that we do not in any thing erubesce●e Evangelium, be ashamed of making and declaring the love of the Gospel to be our principal end in all our actions.  
Now when God had made Light, and had made it to these purposes, He saw that the light was good, says Moses. This Seeing implies a consideration, a deliberation, a debatement: That a religion, a form of professing the Gospel, be not taken, or accepted blindly, nor implicitly. We must see this light; and then the Seeing that it is good implies the accepting of such a religion as is simply good in itself; not good for ease or convenience, not good for honour or profit, not good for the present, or the state of other businesses, not good for any collateral or by-respects; but simply, absolutely, and in itself good.  
And when God saw this light to be good, than he severed Light from darkness: so as no darkness must be mingled with the Light, no dregges or rags of Idolatry and superstition mingled with the true Religion. But God severed them otherwise than so too: he severed them (as we say in the Schools) Non tanquam duo positiva, that Light should have a being here, and Darkness a being there; but tanquam Positivum & privativum, that Light should have an essential being, and Darkness utterly abolished. And this severing must hold in the Profession of the Gospel too; not so severed as here shall be a Sermon, and there a Mass: but that the true religion be really professed, and corrupt Religion be utterly abolished. And then and not till then it was a Day, (says Moses.) And since God hath given us This day, The light of the Gospel, to these uses, to try our own purposes by, in ourselves, and to show and justify our actions by, to the world; since we see this Religion to be good, and that it is professed advisedly, and not implicitly; but so that it is able to abide any trial that the adversary will put us to, of antiquities, Fathers and Counsels; since it is so severed, as that there are sufficient laws and means for the abolition of superstition utterly: since God hath given us this day; Qui non humiliabit animam in die hac, etc. (as Moses speaks of other days of God's institution) he that will not throw down himself before God on this day, in humble thanks that we have it, and in humble prayer that we may still have it: he does not remember God in his first day; he doth not consider how great a blessing the light, the profession of the Gospel is.  
To make shorter days of the rest (for we must pass through all the days in a few minutes●) God in the second day made the firmament to divide between the waters above, and the waters below. And this firmament in man is Terminus cognosci●ilium, The limit of those things which God hath given a man means and faculties to conceive and understand of him. He hath limited our eyes with a firmament●oo ●oo, with the knowledge of those things quae ubique, qu●● semper, which those stars whom he hath kindled in his Church, The Fathers and the Doctors have ever from the beginning proposed as things necessary for the salvation of our souls. As for the eternal decrees of God, and his unrevealed will and mysteries, and the knotty and inexplicable perplexities of the Schools, they are waters above the firmament. Here Paul plants, here Apollo waters, here God raiseth up men to convey to us the dew of his Grace, by waters under the firmament, by visible means, by Sacraments, and by the Word so preached and so explicated, as it hath been unanimly and constantly from the beginning of the Church.  
And therefore this second day is consummated and perfected in the third: for in the third day, God came to that, Congregentur Aquae, Let the waters be gathered together into one place. God hath gathered all the waters of life into one place; all the doctrines necessary for the life to come into the holy Catholic Church. And in this third day, God came to his Producat terra, there here upon Earth all herbs and fruits necessary for man's food should be produced: that here in the visible Church should be all things necessary for the spiritual food of our Souls. And therefore in this third day God repeats twice that testimony, Vidit quod esset bonum, He saw that it was good, that all herbs and trees should be produced that be seed; all doctrines that are to be seminal to be proseminated, and propagated, and continued to the end, should be taught in the Church: But for such doctrines as were but to vent the passions of v●hement men, or to serve the turn of great men for a time, for collateral doctrines, temporary, interlineary, marginal doctrines, which belong not to the body of the text, to fundamental things necessary to salvation: for these, there is no Vidit quod bonum, no testimony that they are good. Now, si in diebus istis, if in these days, when God gives thee a Firmament, a knowledge what thou art, to learn concerning him; and when God gives this collection of Waters, and this fruitfulness of Earth, the knowledge how to receive these necessary doctrines: if in these days thou wilt not Remember God, it is an inexcusable and irrecoverable Lethargy.  
In the fourth day's work, which was the making of the Sun and Moon. Let the Sun to rule the day be a testimony of God's love to thee in the sunshine of temporal prosperity: and the Moon to shine by night, be the refreshing of his comfortable promises of the Gospel, in the darkness of adversity. Remember in this thy day, that he can make thy Sun to set at noon, blow out thy taper of prosperity when it burns brightest: and he can make thy Moon to turn to blood, make all the promises of the Gospel which should comfort thee in adversity, turn to despair and obduration.  
Let the fifth day's work, which was the creation Omnium reptilium & volatilium omnium, signify either thy humble devotion, wherein thou sayest, Vermis ego & non homo, I am a worm, Oh God, and no man, etc. or let it signify the raising of thy soul in that security, Pennas columbae, that God hath given thee the wings of a dove to fly to the wilderness from the temptations of this world, in a retired life and contemplation. Remember in this day too, that God can suffer even thy humility to strive and degenerate into an uncomely dejection, stupidity, and senselessness of the tru● dignity, and the true liberty of a Christian: and he can suffer thy retiring of thyself from the world, to degenerate into a contempt and despising of others, and an over-valuing of thine own perfections, thine own purity and imaginary righteousness.  
Let the sixth day, on which both man and beast were made of earth, (but yet a living soul breathed into man) remember thee, ●hat this earth which treads up●n thee must return to the earth which thou treadest upon; this body which loads th●e, must return to the grave, and thy spirit return to him that gave it.  
And let the Sabbath remember thee too, that, since God hath given thee a temporal Sabbath, placed thee in a Church of peace; thou must perfect all in a Sabbath, in a conscience of peace, by remembering now thy Creator in all, in some, in one of these days of the New week: either as God hath created a first day in thee by giving thee the light of the Gospel; or a second day, by giging thee a Firmament of knowledge of the things that concern thy salvation; or a third day, access to that place where those doctrines and waters of life are gathered together, the Church; or a fourth day, wherein thou hast a Sun and a Moon, Thankfulness in prosperity, and Comfort in adversity; or a fifth day, in which thou hast Reptilem humilitatem, & volatilem fiduciam, an humble dejecting of thyself before God, and yet a sure confidence in God; or as in thy sixth day, thou considerest thy composition, that thou hast a body that must dye, though thou wouldst have it live, and thou hast a soul that must live, though thou wouldst have it die.  
Now all these days are contracted into a less room, in this text, into two: for here the original word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, either In diebus juventu●is, in the days of thy youth; or In diebus electionum tuarum, in the days of thy choices, or whilst thou art able to make thy choice.  
First therefore if thou wouldst be heard in David's prayer, Delicta juventutis, etc. Oh Lord remember not the sins of my youth: remember to come to this prayer In diebus juventutis, in the days of thy youth.  

Job. 29 4.  job remembers with sorrow how he was in the days of his youth, when God's providence was upon his Tabernacle: and it is a sad, but a late consideration, with what tenderness of conscience, what scruple, what remorses we entered into the beginning of sins in our youth; and how indifferent those sins are grown to us now, and how obdurate we are grown in them.  
It was jobs sorrow to consider his youth, 
Tobit. 1.4.  and it was Tobits comfort, When I was young (says he) all my tribe fell away; but I alone went often to jerusalem.  
For, 
Lam. 3. 27.  It is good for a man to bear his yoke in his youth, saith jeremy: and even then when God had delivered over his people to be afflicted purposely; ●et he complains on their behalf, 
Isay 47. 6.  that the persecutor laid th● heaviest yoke upon the ancientest men.  
Age is unfit for burdens: and to reserve the weight, and burden of our conscience, conversion and repentance till our age, is an irregular, incongivous and a disproportioned thing. Labour fracta instrumenta ad Deum ducis, quorum nullus est usus? 
Basil.  Wilt thou pretend to work in God's building, and bring no tools, but such as are blunted and broken in the service of the world? No man would present a lame horse, a disordered clock, a torn book to the King. Caro est jumentum, 
August.  thy body is thy beast, thy flesh is thy horse; wilt thou present that to God, when it is lame and tired with excess of wantonness? when thy cl●ck, the whole course of thy life is disordered with passions and perturbations; when thy book, the history of thy life, is torn, and a thousand sins of thine own torn out of thy memory; wilt thou then present this Clock, this Book so defaced and mangled, to thy God? Thou pretendest to present that indeed which thou dost not present; Temperantia non est temperantia in senectute, sed impotentia intemperantiae; Thou pretendest to present temperance and continence to God, and in age temperance is not temperance, but only a disability of being intemperate. It is often and well said, Senex bis puer, An old man returns to the ignorance and frowardness of a child again: but it is not Senex bis juvenis, an old man returns to the days of youth again, to present fruits acceptable to God, so late in his years. Do this then, In diebus juventutis, in thy best strength, and when thy natural faculties are best able to concur with the grace of God.  
Do it too in diebus electionum tuarum, Whilst thou mayst choose. For if thou hast worn out this word in one sense, that it be too late to Remember him in the days of thy youth that's sinfully and negligently spent already: yet as long as thou art able to make a new choice, to choose a new sin; that when the heats of youth are not overcome but burntout, than thy middle ag● chooseth ambition, thine old age covetousness: as long as thou art able to make this choice, art thou not able to make a better than this? God testifies the power that he hath given thee; 
Deut. 30. 19  I call heaven and earth to record this day, that I have set before you Life and Death, etc. therefore choose life: if this choice like you not (says josuah to the people) If it seem evil in your eyes to serve the Lord, 
Josuah 24. ●5.  choose you this day whom you will serve. Here's the Election day, bring that which you would have into the balance, with that which God presents you, and tell me what you would choose to prefer before God. As for honour, and favour, and health, and riches; perchance you cannot have them, though you choose them: but if you have, can you have more of them than they have had, to whom these very things have been occasions of ruin? It is true, the market is open till the last bell ring and ring out, the Church is open and grace offered in the Sacraments of the Church: but trust not then to that Rule, That men buy cheapest at the end of the Market; that heaven may be had for a breath at the last, when they that stand by the bed and hear that breath, cannot tell whether it be a sigh, or a gasp; whether a religious breathing and anhelation after the next life, or a natural breathing and exhalation of this. But find thou a spiritual good husbandry in that other rule, That the best of the market is to be had at first, at the beginning. For howsoever in thine age, there may be by Gods working Dies juventutis, God may make thee a new creature, and so give thee a new youth (for as God himself is Antiquissimus dierum, so with God no man is superannuated:) yet when age hath made a man impotent for sin, these are not properly Dies electionis, when he forbears sin out of an impotency towards that sin. And therefore whilst thou hast a choice, means to advance thine own purposes, means to defeat other men's purposes by evil means, Remember. But whom? Creatorem: for we have done with the faculty to be excited, the Memory, and with the time Now, etc. And we come to the Object, the Creator.  
And there Remember first The Creator; secondly, Thy Creator.  
And Remember The Creator, first, because the Memory can go no farther than the Creator. The Memory reaches far: but it must find something done. And what was done before the Creation? we have therefore no means to conceive or to apprehend any of God's actions before that. For when men will speak of Decrees of Reprobation, decrees of Condemnation, before a Decree of Creation, this is not the Holy Ghosts place, they go before him: for they Remember God a judge and a Condemning judge before the Creator. This is to put a preface before Moses his Genesis. God will have his Bible begin with the Creation; and we will not be content with that In principio, but we will seek out Ante Principium to know what God did before he did any thing ad extra.  
The In principio of Moses we can Remember, that God created the Heaven and the Earth in the beginning: but the In principio of Saint john, the Beginning that he begins his Gospel withal, the Eternal beginning, we cannot Remember. We can Remember God's Fiat in Moses; but not Gods Erat in Saint john. What God hath done for us, is the Object of our Memory; not what God did before we or any things else was. For when it is said in our Translation, 
john 7.39.  The Holy Ghost was not yet given; because that jesus was not yet glorified; though the supplements seem necessary for the clearing of the sense, yet the word Given is not in the text: but it is simply Spiritus sanctus non erat, the holy Ghost was not. Non erat antequam operaretur, says Saint Augustine: H●e was not to this intendment and purpose; he was not manifested nor declared to us, till he wrought in us. And so we say of God in general, not considered in any one person, we cannot remember him but in producing of his works, in the Creation. Thy Bible begins there, thy Creed begins there; and thou hast a good and a perfect memory, if thou remember all that is presentd unto thee by those ways: and those ways go no higher than the Creator. Remember the Creator then; because thou canst Remember nothing beyond him.  
And Remember the Creator so too, that thou mayst stay upon nothing on this side him: that so neither height, nor depth, nor any other Creature may separate thee from God; not only separate thee finally, but not retard thee any other ways; but as the love of the Creature may lead thee to the Creator. We see fair shipping in the River: but all their use were gone, ●f the River led not into the Sea. We see men fraughted with honour and riches: but all their use is gone, if they lead them not to the honour and glory of the Creator. And therefore says the Apostle, 
1 Pet. 4. 19  Let them that suffer commit their souls to God as to a faithful Creator. He had gracious purposes upon us in our Creation; and if he bring us back again to as good a state as we had in our Creation, we enjoy the very Redemption too.  
This is then the true contracting: and this is the true extending of this faculty of the Memory, to Remember the Creator, and sta● there, because there is no prospect farther: and to Remember the Creator, and get so far, because there is no safe footing, nor relying upon any creature. Remember then the Creator:  
And Remember thy Creator. If thou desire wisdom; Quis prudentior Sapientia? where wilt thou seek it, but of him who is Wisdom itself? If thou desire profit, Quis utilior bono? Who can pro●it thee more than Goodness itself? And if thou wouldst Remember that which is nearest unto thee; Quis conjunctior Creatore? Who is so near thee, as he that made thee, and gave thee thy being? What purpose soever thy Parents or thy Prince have to make thee great: how had all these purposes been frustrated, if God had not made thee before? Thy very Being is the greatest degree. As in Arithmetic, how great a number soever a man express in many figures; yet when all is done, and that we begin to reckon and name this number, the first figure of all is the greatest of all: So what degrees or titles soever a man hath in this world, the greatest of all is the first of all; that he had a being by Creation: for the distance of Nothing to a little is the best degree of this life. And therefore Remember thy Creator, as by being that, he hath done more for thee than all the world beside.  
And Remember so too, with this consideration, that since thou hast a Creator, thou wast once Nothing: He made thee, he gave thee a Being: there's matter of Exaltation. He made thee ex nihilo, thou wast less before than a worm; there's matter of Humiliation.  
But he did not make thee Ad nihilum, to return to Nothing again: there's matter of Study and Consideration, how to make thine immortality profitable unto thee. For it is a deadly immortality, if thou be immortal only for immortal torments.  
That Being which we have from God shall not return to Nothing: nor that Being which we have from men neither. As Saint Bernard saith of the Image of God imprinted indelibly in man's soul, Vri potest in Gehenna, non exuri; That soul which descends to Hell, carries the Image of God thither too, and that can never be burnt out in Hell: So those Images, those impressions which we have received from Men, from Nature, from the World, the Image of the Lawyer, the Image of the Lord, the Image of the Bishop, may all burn in Hell; but they cannot be burnt out: not only, not those souls, but not those offices shall return to Nothing; but our condemnation shall be everlastingly aggravated, for the ill use of these offices.  
Remember therefore thy Creator, who, as he made thee of nothing, shall hold thee still to his glory, though to thy confusion in a state capable of his heaviest judgements. For the court of God is not like other courts, that after a surfeit of pleasure, of greatness, a man may retire: after a surfeit of sin, there is no such retiring, as a dissolution of the soul to nothing. And therefore remember, that he made thee; thou wast nothing: and what he made thee; thou canst not be nothing again.  
To shut up this circle, and to return to the beginning; to excite the particular faculty of the memory. As we remember God: so for his sake, and for him, let us remember one another. In my long absence and far distance remember me, as I shall do you, in the ears of God: to whom the farthest East and the farther West are but as the right and left ear in one of us. We hear with both ears at once; and he hears in both places at once. Remember me; not my abilities. For when I consider my Apostleship to you, that I was sent to you, I am ●n Saint Paul's Quorum; Quorum ego minimus; I am the least of them that have been sent unto you: and when I consider mine infirmities, (I know I may justly lay a heavier name upon them) I know, I am in his other Quorum, Quorum ego maximus; sent to save sinners, of whom I am the chiefest. But yet remember my labours, my endeavours, at least my desires to do that great service of making sure your salvation: and I shall remember your religious cheerfulness in hearing the Word, and you● Christianlike respect to those who bring this Word unto you; and of me in particular, so far above my merit. And so as your eyes that stay here, and mine that must be far off, for all that distance, shall meet every morning in looking upon the same Sun, and meet every night in looking upon the same Moon: so our hearts may meet morning and evening, in that God, who sees and hears alike at all distances. That you may come up to him in your prayers on my behalf, that I (if I may be of any use for his glory and your edification in this place) may be restored to you again in this place: and I may come up to him in my prayers on your behalf, that what Paul soever shall plant here, and what Apollo soever shall water here, be himself will be pleased to give the increase. And that if I never meet you, till by several ways we have met in the gates of death; that within the gates of heaven I may meet you all, and there say to my Saviour and your Saviour, that which he said to his Father and our Father; Of those whom thou gavest me I have not lost one.  
Remember me thus, you that stay in this kingdom of peace, where no sword is drawn but the sword of justice: as I shall remember you in those kingdoms, where Ambition on the one side, and a necessary defence of religion against imminent persecution on the other side, hath drawn many swords. And Christ jesus remember us all in his kingdom, to which though we must sail through a sea, yet it is the sea of his blood, in which never soul suffered shipwreck. Though we must be blown with strong winds, with vehement sighs and groans for our sins: yet it is the Spirit of God that blows all that wind in us, and shall blow away all contrary winds of diffidence in his mercy. It is that kingdom, where we shall all be soldiers, but of one army, the Lord of hosts; and all children of one Choir, the God of harmony and consent; where all clients shall retain but one Advocate, the Advocate of us all, Christ jesus; and yet every client receive a sentence on his side; not only a verdict of not-guilty, a non-imputation of sin; but a Venite Benedicti, a real participation of an immortal crown of glory: where there shall be no d●fference in affection nor in voice, but we shall all agree as fully and perfectly in our Hallelu-jah and our Gloria in excelsis, as God the Father, God the Son, and God the holy Ghost agreed in their F●ciamus Hominem; we shall praise the whole Trinity as unanimly, as the Trinity concurred in making us. To end, it is the kingdom where we shall end, and yet begin but then; where we shall have continual rest, and yet never grow lazy; where we shall have more strength, and no enemy; where we● shall live, and never die; where we shall meet, and never part; but here we must.  
FINIS.