THe summe of my last meditations upon the former verses was , That notwithstanding our Saviours predictions or threatnings of all those plagues shortly to befall Hierusalem , there was even at this time a possibilitie left for this people to have continued a flourishing nation , a possibilitie left for their repentance : that their repentance and prosperity was the end whereat the Lord himselfe did aime , in sending Prophets , and Wisemen , and lastly his onely Sonne unto them .

The former of the two parts ; the possibility of their prosperity , and repentance , was proved from the perpetuall tenour of Gods covenant with his people ; first made with Moses , afterwards renewed with David and Salomon , and ratified by Jeremie and Ezechiel . The tenour of the covenant ( as you then heard ) was a covenant not of death onely , but of life and death : of life , if they continued faithfull in his covenant ; of death , if they continued in disobedience .

The later part of the same , viz. That this peoples repentance and prosperity was the end intended by God , was proved from that declaration of his desire of their everlasting prosperity ; Deut. 5. 29 Oh that there were such an heart in this people to feare me , and to keepe my commandements alway , that it might goe well with them and their posterity for ever . And the like place , Psal. 81. vers . 13. to the end . Esay 48. verse 18. Both places manifest Gods love , and desire of this peoples safety . But the abundance , the strength , with the unrelenting constancie and tendernesse of his love , is in no place more fully manifested than in these words of my text . The abundant fervencie wee may note in the very first words , in that his mouth which never spake idle or superfluous words , doth here ingeminate the appellation , Oh Hierusalem , Hierusalem . This hee spake out of the abundance of his love : But love is oft times fervent or abundant for the present , or whiles the object of our love remaines amiable , yet not so constant or perpetuall , if the quality of what wee love bee changed . But herein appeares the constancie and strength of Gods love , that it was thus fervently set upon Hierusalem , not onely in her pure and virgin dayes , or whiles shee continued as chaste and loyall , as when shee was affianced unto the Lord by David , a man after his owne heart : but upon Hierusalem , often drunken with the Cup of fornications ; upon her long stained and polluted with the bloud of his Saints ; upon her children , who with the dogge returned unto their vomit , or with the sow unto their wallowing in the mire , or puddle of their Mothers dust , whose sacrifices were mingled with righteous bloud ; upon Hierusalem and her Children , after he had cleansed her infected habitations with fire , and carried her Inhabitants beyond Babylon into the North-land , as it had beene into a more fresh and purer aire ; not onely before the Babylonish Captivitie , but after their returne thence , and replanatation in their owne land , God would have gathered them even as the Hen doth her chickens under her wings , &c.

In which words , besides the Tendernesse of Gods love towards these Cast-awayes , is set out unto us the safety of his protection , so they would have beene gathered . For as there is no creature more kinde and tender than the hen unto her young ones : so is there none that doth more carefully shroud and shelter them from the storme , none that doth more closely hide them from the eye of the Destroyer . Yet so would God have hidden Hierusalem under the shadow of his wings , from all those stormes which afterwards over-whelmed her , and from the Roman Eagle , to whom this whole generation became a prey ; if so Hierusalem with her children after so many hundred yeeres experience of his fatherly love & tender care , had not remained more foolish than the new hatched brood of reasonlesse creatures ; if so they had not beene ignorant of his call , that had often redeemed them from their enemies . How often would I have gathered you , and you would not ?

Here were large matter for Rhetoricall digressions or mellifluous Encomions of divine love ; points wherein many learned Divines have in later times beene very copious : yet still leaving the truth of that Love ( which they so magnifie ) very questionable . It shall suffice mee at this time , Two points . first , to prove the undoubted truth and unfainednesse of Gods tender love , even towards such Cast-awayes , as these proved , to whom he made this protestation : Secondly , to unfold ( as far as is fitting for us to enquire ) how it is possible they should not be gathered unto God , nor saved by Christ , whose gathering and whose safety , Hee to whom nothing can be impossible , had so earnestly , so tenderly , and so constantly longed after .

These are points of such use and consequence , that if God shall enable mee , soundly , though plainly , to unfold their truth ; you will ( I hope ) dispence with mee for want of artificiall exornations or words more choice , than such as naturally spring out of the matters handled ; as willingly as the poore amongst you pardon good house-keepers for wearing nothing but home-spunne cloth . For as it is hard for a man of ordinary meanes to bestow much on his owne back , and feed many bellies : so neither is it easie for mee and my present opportunities , both to feed your soules with the truth , and to cloath my discourse with choice words and flourishing phrases . And I am perswaded many Preachers might , in this argument , often prove more Theologicall , so they could be content to be lesse Rhetoricall . Yet let not these premises prejudice the truth of the conclusion . My purpose is not to dissent from any of the Reformed Churches , but only in those particulars , wherein they evidently dissent from themselves , 1 Point . That God earnestly desires the conversion of such as perish . and from generall principles of truth acknowledged by all that beleeve God or his word .

Were I to speake in some Audience of this point , 1 Tim. 2. 1. 2. it would be needfull to dip my pen in Nectar , or sweeten my voyce with Ambrosia , to allay the harshnesse of this position , That God should so earnestly desire the conversion of such as perish . Howbeit , the surest ground of that charitie which God requires should be in every one of us towards all ( our greatest enemies not excepted ) is firme beleefe of this his unspeakable love towards all , even towards such as kill his Prophets , and stone the Messengers of his Peace . 1 Tim. 2. 1 , 2. I exhort ( saith the Apostle ) that first of all , Supplications , prayers , intercessions and giving of thankes be made for all men : For Kings and all that are in Authority . Jam. 2. 6. Yet did such in those dayes most oppresse all Christians , & draw them before the Judgement Seats , even because they did pray to the true God for them . For they did blaspheme that worthy name , Vers. 7. by which wee were called . This duty notwithstanding , which was so odious unto those great and rich men , for whose good it was performed , 1 Tim. 2. 3. Saint Paul tels us was good and acceptable in the sight of God our Saviour : Vers. 4. why acceptable in his sight ? Because he would have all men ( and therefore even the sworne enemies of his Gospell ) to be saved , and come to the knowledge of the truth which they oppugned . Or if the expresse authority of the Apostle suffice not , his reasons drawne from the principles of Nature will perswade such as have not quenched the light of Nature , by setting not the corruptions onely , but the very Essence of Nature and Grace at ods and faction . Vers. 5. For there is one God : Had there beene moe , every one might have been conceived as partiall for his owne Creature . But in as much as all of us have but one Father , his love to every one must needs be greater than any earthly parents love unto their Children , in as much as we are more truly his , than children are their parents . But here ( as the Apostle foreseeth ) might be replyed ; That albeit God be one , and the onely Creator of all , yet in as much as wee are seeds of Rebels with whom he is displeased ; our Mediatour might be more partiall , and commend some to Gods love , neglecting others . To prevent this scruple , the Apostle ads ; As there is but one God , Vers. 5. so there is but one Mediatour betweene God and Man ; and Hee of the same Nature with us , A man : but Men are partiall ; yet so is not the Man Christ Jesus , that is , the Man anointed by the holy Ghost , to be the Saviour of the world . As he truly tooke our flesh upon him , that hee might be a faithfull and affectionate High Priest ; so that wee might conceive of him , as of an unpartiall Sollicitour or Mediatour betwixt God and us , hee tooke not our Nature instampt with any individuall properties , characters , or references to any one tribe or kindred . Father according to the flesh , hee had none ; but was framed by the sole immediate hand of God : to the end that as the eye , because it hath no set colour , is apt to receive the impression of every colour : so Christ , because hee hath not these carnall references , which others have , but was without father , without brother , without sister on earth , might be unpartiall towards all , and account every one that doth the will of his father which is in Heaven , as Sister , Esay . 564. 5. Mother and Brother . Thus saith the Lord to the Eunuchs that keepe my Sabbaths , and choose the things that please mee , and take hold of my Covenant : even unto them will I give in mine house , and within my walls , a place and a Name , better than of Sonnes and Daughters : I will give them an everlasting name that shall not be cut off . Briefly , Hee is a Brother to all mankinde , more loving and more affectionate , than Brothers of entire bloud are one towards another .

The very ground of the Apostles reason thus bared will of it owne accord reverberate that Distinction which hath beene laid against his meaning , by some , otherwise most worthie Defendants of the Truth .

The distinction is , that , when the Apostle saith , God will have all men to be saved , he means Genera singulorum , not Singula generum , some few of all sorts , not al of every sort : some rich , some poor , some learned , some unlearned , some Iewes , some Gentiles , some Italians , some English , &c.

The illustrations which they bring to justifie this manner of speech , did the time permit , I could retort upon themselves , and make them speake more plainly for my opinion , than for theirs . It shall be sufficient by the way to note the impertinencie of the application , supposing the instances brought , were in themselves justifiable by the illustrations they bring : or how little it could weaken our assertion , although it might intercept all the strength or aid this place affords for the fortification of it . What can it helpe them to turne these words , because they make towards us , from their ordinary or usuall meaning ; or to restraine Gods love only unto such as are saved ; when as the current of it in other passages of Scripture is evidently extended unto such as perish ? In stead of many words uttered by him that cannot lie , unto this purpose , those few , Ezek. 33. 11. shall content mee : As I live , saith the Lord God , I have no pleasure in the death of the wicked ; but that the wicked turne from his way and live : turne yee , turne yee from your evill wayes ; for why will yee die , Oh house of Israel ? If God minde the safety of such as perish , yea even or most desperate and stubborne sinners : no question but he wils all should be saved and come to the knowledge of his truth .

The former distinction then will not stop this passage . Howbeit some learned among the Schoolmen , and other most religious Writers of later times , have sought out another for intercepting all succour this or the like places might afford to the maintenance of that truth which they oppugne and wee defend . That God doth not will the death of a sinner Voluntate signi they grant : but that hee wils it Voluntate beneplaciti , they take as granted . That is in other termes : God doth not will the death of him that dies , by his revealed will ; but by his secret will . Not to urge them to a better declaration than hitherto they have made , in what sense God being but one , may be said to have two Wils : That hee wils many things which wee know not , that hee hath divers secret purposes , wee grant and beleeve as most true indefinitely taken . But because these Wils or Purposes are secret ; man may not without presumption determine the particular matters which hee so wils or purposes . Otherwise they should not bee secret but revealed to us : whereas things secret as secret , belong only to God .

In that they oppose this Secret will to Gods revealed will ; they doe as it were put in a Caveat that we should not beleeve it in those particulars whereto they apply it . For wee may not beleeve any thing concerning the salvation or damnation of mankind , or the meanes which lead to either ; but what is revealed . But this Secret will is not revealed . Ergo , not to be beleeved .

Nor are we by the principles of Reformed religion bound onely not to beleeve it , but utterly to disclaime it : For admitting what was before granted , an indefinite beleefe , that God wils many things which hee keepes secret from us : yet wee most absolutely beleeve , that he never wils any thing secretly , which shall bee contrary or contradictory to that whereon his revealed will is set ; or , to that which by the expresse warrants of his written word wee know hee wils . Now every Christian must infallibly and determinately beleeve , that God wils not the death of the wicked , or of him that dies , ( seeing his written word doth plainly register his peremptory will unto this purpose ) . Therefore no man may beleeve the contradiction to this , to wit , That hee wils the death of him that dies . Otherwise this distinction admitted , untwines the very bonds of mans salvation . For what ground of hope have the very Elect besides Gods will revealed , or at the best confirmed by an oath ? Now if wee might admit it but as probable , That God voluntate beneplaciti , or by his secret will may purpose some thing contrarie to what hee promises by his revealed will : who is hee that could have ( I say not any certainty , but ) any morall probabilitie of his salvation ? seeing God assures us of salvation onely by his word revealed , not by his secret will or purpose ; which for ought we doe or can possibly know , may utterly disanull what his revealed will seemes to ratifie .

Lastly , it is an infallible Rule , or Maxime in divinitie , That we may not attribute any thing to the most pure and perfect Essence of the Deitie which includes an imperfection in it : much lesse may wee ascribe any impurity or untruths to that Holy One , the Author of all Truth . But to sweare one thing , and to reserve a secret meaning contrary to the plaine and literall meaning professed , is the very Idea of untruth , the essence of impious perjury , which we so much condemne in some of our adversaries , who ( if this distinction might generally passe for current amongst us ) might justly say , that wee are as maliciously partiall against the Jesuites , as the Jewes were against Christ Jesus ; that wee are ready to blaspheme God , rather than spare to revile them : seeing wee attribute that to the divine Majestie which wee condemne in them as most impious and contrary to his sacred will , who will not dispense with Aequivocation or Mentall reservation , be the cause wherein they bee used never so good . Because to sweare one thing openly , and secretly to reserve a contradictory meaning , is contrary to the very nature and essence of the very first truth ; the most transcendent sin that can be imagined : Wherefore , as this distinction was lately hatched , so it might be wished , that it might be quickly extinguished and buried with their bones that have revived it . Let God be true in all his words , in all his sayings ; but especially in all his oathes : and let the Jesuite be reputed , as hee is , a double dissembling perjured lyer .

The former place of Ezechiel , as it is no way impeached by this distinction last mentioned : so doth it plainly refute another glosse put upon my text by some worthy and famous writers , How oft would I have gathered you &c. These words , say they , were uttered by our Saviour manifesting his desire as man . But unlesse they be more than men which frame this glosse , Christ as man was greater than they , and spake nothing but what hee had in expresse commission from his Father . Wee may then ( I trust ) without offence , take his words as here they sound , for better interpretation of his Fathers will , than any man can give of his meaning in this passage , uttered by himselfe in words as plaine as they can devise . These words indeed were spoken by the mouth of man ; yet as truly manifesting the desire and good will of God , for the saving of the people , as if they had beene immediately spoken by the voice of God .

But why should wee thinke they were conceived by Christ as man , not rather by him as the Mediatour betweene God and Man ; as the second person in the Trinity manifested in our flesh ? He saith not , Behold my Father hath sent : but in his owne person ; Behold I have sent unto you Prophets and Wise . Nor is it said , How often would my Father ; but , How often would I have gathered you ? this gathering wee cannot referre only to the three yeares of his ministery ; but to the whole time of Hierusalems running away from the Prophets call , from the first time that David first tooke possession of it , untill the last destruction of it : For all this while , HEE , that was now sent by his Father in the similitude of Man , did send Prophets , Wisemen and Apostles , to reclaime them , if they would have hearkened to his , or his messengers admonitions . Saint Luke puts this out of controversie . For repeating part of this story , hee saith expresly , Luk. 11. 49. Therefore also said the Wisdome of God , I will send them Prophets &c. And Christ is said the Wisedome of God , not as Man , but as God : and consequently hee spake those words not as man only , but as God .

The same compassion and burning love , the same thirst and longing after Hierusalems safety , which wee see here manifested by a manner incomprehensible to flesh and blood , in these words of our Saviour in my text , or the like uttered by him Luke 19. verse 41. & sequentibus , with teares and sobs , wee must beleeve to be as truly , as really and unfainedly in the divine nature , though by a manner incomprehensible to flesh and blood . How any such flagrant desire of their welfare , which finally perish , should be in God , wee cannot conceive , because our minds are more dazeled with the inaccessible light , than the eyes of Bats and Owles are by gazing on the Sunne . To qualifie the incomprehensible glory of the Deity , the Wisedome of God was made flesh , that wee might safely behold the true module or proportion of divine goodnesse in our Nature : as the eye which cannot looke upon the Sunne in his strength , or as it shineth in the firmament , may without offence behold it in the water , being an Element homogeneall to its owne substance . Thus should all Christs prayers , desires or patheticall wishes of mans safety , be to us so many visible pledges or sensible evidences of Gods invisible , incomprehensible love . And so hee concludes his last invitation of the Jewes ; Iohn 12. 49. 50. I have not spoken of my selfe , but my Father which sent mee , hee gave mee a commandement , what I should say , and what I should speake . And I know that his commandement is everlasting life . Whatsoever I speake therefore , even as the Father said unto mee , so I speake .

And what saith our Saviour more in his owne , than the Prophet had done in the name and person of his God ? Sion complained the Lord hath forsaken me , Esay 49. 14 , 15. &c. and my Lord hath forgotten mee : but hee answered , Can a woman forget her sucking childe , that shee should not have compassion on the sonne of her wombe ? yea they may forget , yet will not I forget thee . Behold I have engraven thee upon the palmes of my hands , &c. These and the like places of the Prophet compared with our Saviours speeches here in my text , give us plainly to understand , That whatsoever love any mother can beare to the fruit of her wombe , unto whom her bowels of compassion are more tender than the Fathers can be ; or whatsoever affection any dumbe creature can afford to their tender brood ; the like , but greater doth God beare unto his children . Unto the Elect , most will grant . But is his love so tender towards such as perish ? Yes , the Lord carried the whole host of Israel ( even the stubborne and most disobedient ) as an Eagle doth her young ones upon her wings , Exod. 19. 4. Earthly parents will not vouchsafe to wait perpetually upon their children , the Hen continueth not her call from morning untill night , nor can shee endure to hold out her wings all day for a shelter to her young ones : as they grow great and refuse to come , shee gives over to invite them . But saith the Lord by his Prophet , Esay 65. 2 , 3 , 4 , 5. I have spread out my hands all the day long unto a rebellious people , which walked in a way that was not good , after their owne thoughts : A people that provoketh mee to anger continually to my face , that sacrificeth in Gardens , and burneth incense upon Altars of brick ; which remaine among the graves , and lodge in the monuments , which eat swines flesh , and broth of abominable things is in their vessels : which say ( adding Hypocrisie unto filthinesse and Idolatry ) Stand by thy self , come not neere unto me ; for I am holier than thou . Such they were , and so conceited of our Saviour , with whom hee had in his life time oft to deale , and for whose safety hee prayed with teares before his passion .

These and many like equivalent passages of Scripture are pathetically set forth by the Spirit , to assure us , that there is no desire like to the Almighties desire of sinfull mans repentance , no longing to his longing after our salvation . If Gods love to Judah comne to the height of rebellion , had beene lesse than mans or other creatures love to what they affect most dearely : if the meanes he used to reclaime her , had beene fewer or lesse probable than any others had attempted for obtaining their most wished end : his demand ( to which the Prophet thought no possible answer could be given ) might easily be put off by these incredulous Jewes , unto whom he had not referred the judgement in their owne cause , if they could have instanced in man or other creature more willingnesse to doe what possibly they could doe , either for themselves or others , than hee was to doe whatsoever was possible to be done for them . And now , Oh inhabitants of Jerusalem , and men of Judah , judge , I pray you , betweene mee and my vineyard , what could more be done to my vineyard , that I have not done to it ? Wherefore , when I looked it should bring forth grapes , brought it forth wilde grapes ? Esay 5. 3 , 4.

But the greater wee make the truth and extent of Gods love , 2. Point . How it is possible then that all men are not saved . the more wee increase the difficulty of the second point proposed . For amongst women many there be that would , amongst dumbe creatures scarce any that would not redeeme their sucklings from death by dying themselves : Yet what is it they can doe , which they would not doe to save their owne lives ? And did not God so love the World that hee gave his onely begotten Sonne for it ? Yes , for the World of the Elect. If there be Worlds of the Elect , I see not why any should be excluded from the number . But to let that passe : Gods desire of their repentance which perish , is undoubtedly such as hath beene said . Yet should wee say that he hath done all that could be done for them ; how chanceth all are not saved ? and was the vineyard more barren than Sarah , the fruit of whose wombe he made like the starres of the skie , or like as the sands by the Sea shore , innumerable ? was it a matter more hard to make an impenitent Jew bring forth fruits worthy of repentance , than to make a virgin conceive and beare a Sonne ? If it were not ; how chanceth it , the word of the Lord ( and that but a short one ) should bring the one to joyfull issue ; whiles the other ( the repentance of these Jewes and other ungodly men ) after so many exhortations and threatnings , after so many promises of comfort , and denuntiations of woes ( which the Prophets , the Apostles , and their Successors have used ) is not to this day , nor ever shall be accomplished ? If repentance of men borne and brought up in sinne be a worke altogether impossible : all of us should utterly perish ; none repent . If possible to any ; shall it not be possible to the Almighty , who alone can doe all things ? If possible in him : why is not repentance wrought in all , whose salvation he more earnestly desires , than the most tender hearted mother doth the life and welfare of her darling infant ?

Hence in probability , some may conclude , either Gods love unto such as perish is not so great as some mothers beare unto their children : or else his power in respect of them is not infinite . And against our doctrine perhaps , it will be objected , that by thus magnifying Gods love towards all , we minish his power towards some . From which to derogate ought , is in some mens judgements the worst kind of blasphemie : a point as dangerous in divinity to speake but doubtfully or suspiciously of it , as in matter of State to determine or limit the Prerogative Royall . Howbeit , if no other choice were left , but a necessity were laid upon us of leaving either the infinite power , or infinite goodnesse of our God questionable or unexpressed ; the offence were lesse , not to speake of his power so much ( as most doe , ) than to speake ought prejudiciall to that conceit , which even the Heathens by the light of nature had of his goodnesse . This attribute is the chiefe object of our love , and for which hee himselfe desires to be loved most . And in this respect to derogate ought from it , it must needs be most offensive . But his curse be upon him that will not unfainedly acknowledge the absolute infinitenesse as well of his power as of his goodnesse . Whosoever hee be that loves his goodnesse , will unfainedly acknowledge hee is to be feared and reverenced , as the Almighty Creator and Judge of men . Unlesse he were in power infinite , hee could not be infinitely good . Howbeit hee that restraines his love and tender mercy only to such as are saved , doth make his goodnesse lesse ( at least extensively ) than his power . For there is no creature unto which his power reacheth not . But so doth not his loving kindnesse extend to all ; unlesse hee desire the good and safety of those that perish .

For winding our selves out of the former snare ; wee are to consider a maine difference betweene the love of man or other creatures , and the love of God to mankind . Dumbe creatures alwayes effect what they most desire , if it be in the precincts of their power , because they have neither reason , nor other internall law of right or wrong to controll or countersway their brutish appetites . Man , although indued with reason and naturall notions of right and wrong , is notwithstanding oftentimes drawne by the strength or inordination of his tender affection , to use such meanes as are contrary to the rules of reason , equitie and religion , for procuring their safety or impunity , on whom hee dotes . Howbeit among men , wee may finde some , which cannot be wrought by any promise or perswasion to use those unlawfull courses for the impunity of their children or dearest friends , which the world commonly most approveth . Not that their love towards their children , friends or acquaintance is lesse ; but because their love to publike justice , to truth and equity , and respect to their owne integritie , is greater than other mens are . A fit instance wee have in Zaleucus King of Louis , who having made a severe law , that whosoever committed such an offence ( suppofe adulterie ) should lose his eyes : It shortly after came to passe that the Prince , his sonne and heire apparent to the crowne , trespassed against this sanction . Could not the good King have granted pardon to his sonne ? Hee had power , no doubt , in his hands , to have dispensed with this particular , without any danger to his person . And most Princes would have done as much as they could for the safety of their successour . Nor could privileges or indulgences upon such speciall circumstances be held as breaches or violations of publike lawes ; because the prerogative of the person offending cannot be drawne into example . But Zaleucus could not be brought to dispense with his law , because he loved justice no lesse dearly than his Sonne , whom he loved as dearly as himselfe . And to manifest the equality of his love to all three , hee caused one of his owne eyes , and another of his sonnes to be put out : that so the law might have her due , though not wholly from his Sonne that had offended ; but in part from himselfe , as it were by way of punishment for this partiality towards his Sonne .

It were possible no doubt for a King to reclaime many inferiours from theft , from robbery , or other ungracious courses ; so hee would vouchsafe to abate his owne expences to maintaine theirs , or afford them the solaces of his Court , make them his Peeres , or otherwise allow them meanes to compasse their wonted pleasures . But thus farre to descend to unthrifty subjects humors , were ill beseeming that Majestie and gravity which should bee in Princes . If one should give notice to a Prince how easie and possible it were to him by these meanes , to save a number from the gallowes : his replie would be , Princeps id potest quod salva Majestate potest : That onely is possible to a Prince , which can stand with the safety of his Majestie : but thus to feed the unsatiable appetites of greedy unthrifts ( though otherwise such as hee loves most dearly , and whose welfare he wishes as heartily as they doe that speake for them ) is neither Princely majesticall . For a King in this case to doe as much as by his authority or other meanes hee is able to doe , were an act of weaknesse and impotencie , not an act of Soveraigne power ; a great blot to his wisdome , honour and dignity ; no true argument of royall love or Princely Clemencie .

In like manner we are to consider that God , albeit in power infinite , yet his infinite power is matched with goodnesse as truly infinite ; his infinite love , as it were , counterpoised with infinite Majestie . And though his infinite mercy be as Soveraigne to his or her Attributes : yet is it in a sort restrained by the tribunitiall power of his justice . This equality of infinitenesse betwixt his attributes being considered , the former difficulty is easily resolved . If it be demanded whether God could not make a thousand worlds , as good or better than this : it were infidelity to deny it , why ? Because this is an effect of meere power ; and might be done without any contradiction to his goodnesse , to his Majestie to his mercy or justice : all which it might serve to set forth . And this is a Rule of faith , that all effects of meere power , though greater than wee can conceive as possible , may be done of him with greater ease , than we can breath . His onely Word would suffice to make ten thousand worlds . But if it be questioned , whether God could not have don more than he hath done for his Vineyard , whether he cannot save such as dayly perish : the case is altered , and breeds a fallacy Ad plures interrogationes . For mans salvation is no worke of meere power : it necessarily requires a harmony of goodnesse , of majesty , of mercy and justice , whereunto the infinite power is in a manner subservient . Nor are we to consider his infinite power alone , but as matched with infinite majesty ; nor his infinite mercy and goodnesse alone , but as matched with infinite justice . And in this case it is as true of God as man ; Deus id potest , quod salva Majestate potest ; quod salva bonitate & justitia potest : God can doe that which is not prejudiciall to his Majestie , to his goodnesse and justice . And hee had done ( if wee may beleeve his oath ) as much for his vineyard , as the concurrence of his infinite power and wisdome could effect without disparagement to the infinitie of his Majestie , or that internall law or rule of infinite goodnesse , whereby hee created man after his owne image and similitude .

God as he hath his being , so hath he his goodnesse of himselfe , and his goodnesse is his being : as impossible therefore , that he should not be good , as not be . Man , as he had his life and being , so had he his goodnesse wholly from his Creatour . And as actuall existence is no part nor necessary consequence of his essence : so neither is his goodnesse necessarie or essentiall to his existence . As his existence , so his goodnesse is mutable : the one necessarily including a possibilitie of declination or decay ; the other an inclination of relapse , or falling into evill . As he was made after the similitude of God , he was actually and inherently good . Yet was not his goodnesse essentiall , necessarie or immutable . Nor did hee resemble his Creator in these essentiall attributes : but rather in the exercise of them ad extra . Now the exercise of them was not necessarie , but free in the Creator . For God might have continued for ever Most holy , righteous and good in himselfe , albeit hee had never created man , nor other creature . Wherefore hee made them good , as hee was freely good . And such is the goodnesse communicated to them in their creation , not necessarie , but free : And if free , as well including a possibilitie of falling into evill , as an actuall state in goodnesse . If then you aske , Could not God by his almightie power have prevented Adams eating the forbidden fruit ? None , I thinke , will bee so incredulous to doubt , whether he that commanded the Sunne to stand still in his sphere , and did dead Ieroboams arme , when he stretched it out against the Prophet , could not as easily have stayed Adams hand from taking , turned his eye from looking upon , or his heart from lusting after the forbidden fruit . All these were acts of meere power . But had he by his omnipotent power laid this necessity upon Adams will or understanding , or had he kept him from transgression by restraint : hee had made him uncapable of that happinesse , whereto by his infinite goodnesse hee had ordained him ; for by this supposition hee had not beene good in himselfe , nor could he be capable of true felicitie , but he must bee capable likewise of punishment and miserie . The ground of his interest in the one , was his actuall and inherent goodnesse communicated in his creation : nor was hee liable to the other , but by the mutability of his goodnesse , or possibilitie of falling into evill . In like manner , hee that gave that knowne power and vertue to the load-stone , could as easily draw the most stony hearted son of Adam unto Christ , as it doth steele and iron . But if hee should draw them by such a necessarie and naturall motion , hee should defeat them of all that hope or interest in that excessive glorie , which hee hath prepared for those that love him . If againe it bee demanded , why God doth not save the impenitent and stubborne sinner ; it is all one , as if wee should aske , why hee doth not crowne bruit beasts with honour and immortality . That this he could doe by his infinite power , I will not deny . And if this he would doe , no creature justly might controll him , none possibly could resist or hinder him : yet I may without presumption affirme , that thus to doe , cannot stand with the internall rule of his justice , goodnesse and majestie . Nor can it stand better with the same rule to save all men , if wee take them as they are , not as they might bee ; albeit hee hath indued all with reason to distinguish betweene good and evill . Jude 10. For many of them speake evill of those things which they know not : but what they know naturally , as bruit beasts , in those things they corrupt themselves . It stands lesse with Gods infinite goodnesse or power , if we consider them as linckt with infinite justice or majestie , to bring such into true happinesse , than to advance bruit beasts unto immortality . Isa. 27. 11. It is a people ( saith the Prophet ) of no understanding , therefore hee that made them , will not have mercie on them ; and hee that formed them , will shew them no favour . God out of the abundance of his goodnesse , mercie , and long-suffering , tolerates such as the Prophet and Apostle speakes of ; and out of his infinite love seekes by the preaching of the Word and other meanes , not prejudiciall to his justice and majestie , to gather them as hee would have done Jerusalem here in my text . But finally there is a certaine measure of iniquity , which where it is full , an height of stubbornnesse and prophannesse , whereunto if once they come , the stroake of his infinite justice fals heavie upon them , for wilfull contempt of his infinite mercie ; that as hee himselfe somewhere saith , Hee cannot any longer endure them .