32.

SERM. tion, he notwithstanding should be incapable of any LXXI. mercy, favour, or acceptance. But, beside that it is Rom. xi. expressly said, that God did shut up all men under sin, that he might have mercy upon all; and that we are plainly enough informed, that our Lord did reverse the first fatal sentence, and hath, as the mediator between God and man, evacuated all former covenants by establishing a new one, (for if any Heb. viii. 7. former covenant had been good, there had been no place sought for a new one, as the apostle to the Hebrews discourseth)-besides these considerations,

I

say, and beside that such suppositions do not well suit to the nature of God, and do not well consist Acts xvii. with the tenor of his providence; God positively and vehemently disclaimeth this rigour of proceeding;

30.

Ezek.

Isa. lv. 3, 7.

Rom. ii. 4.

he both under law and gospel declares himself ready to admit any man's repentance; yea, earnestly inEzek. xviii. vites all men thereto; yea, grievously explains and expostulates with men for not repenting; yea, not only says it, but swears it by his own life, that he xxxiii. 11. desires any wicked man should do it; he strongly Mic. vii. 8. asserts, he earnestly inculcates, he loudly proclaims to all his readiness to pardon, and his delight in shewing mercy; the riches of his goodness and for2 Cor. viii. bearance and longsuffering. He declares that he Matt. xxv. will exact an account of men, according to proportion, answerable to their willingness to do what they 17. xvi. 10. could; and to the improvements of those talents (those measures of light and strength) which they had, or might have had; that whoever is è èλaxioτw TOTÒS, faithful in using the smallest power, shall be accepted and rewarded. He represents himself imActs x. 34. partial in his judgment and acceptance of men's persons and performances; any man, in any nation, his

12.

25.

Luke xix.

1 Pet. i. 17.

40.

LXXI.

sincere, though imperfect, piety and righteousness SERM. being acceptable to him: the final ruin of men is not imputed to any antecedent defect lying in man's state, or God's will, to no obstacle on God's part, nor incapacity on the part of man, but wholly to man's blameable neglect, or wilful abuse of the means conducible to his salvation: no want of mercy in God, or virtue in the passion of our Lord, are to be mentioned or thought of; infidelity (formal or interpretative) and obstinate impenitency, disappointing God's merciful intentions, and frustrating our Lord's saving performances and endeavours, are the sole banes of mankind; Here, saith our Lord, is the con- John iii. 19. demnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil. And, I speak these things, that ye John v. 34, might be saved; but ye will not come to me, that' ye might have life. And, How often have I willed Matt. xxiii. to gather thy children, as a hen gathers her37. chickens under her wings, but ye would not! Of the Pharisees and lawyers our Saviour said, that they defeated the counsel of God toward them- Luke vii. selves, (ἠθέτησαν τὴν βουλὴν Θεοῦ εἰς ἑαυτοὺς, the counsel of God, who designed to bring them to repentance by the instruction and exhortation of St. John the Baptist. Our Saviour invited many to the participation of the gospel, (that great feast of fat Isa. xxv. 6. things to all people, as the prophet Isaiah calleth it;) but they would not come, saith the text: he iterated his message, but they carelessly neglecting it (åμeλýsavres) went away, one to his farm, another Matt. xxii. to his merchandise, and the rest took his servants, and entreated them spitefully, and slew them. The sower (our Lord) did sow in the field (the world) 37, 38.

30.

3.5.

Matt. xiii.

SERM. the good seed of heavenly truth; but some would LXXI. not admit it into their heads or hearts; from others

ix. 32.

Matt. xxi.

31.

14.

Matt. xiii.

13. xxiii.

14.

temptation bare it away; in others worldly cares

and desires choked it; our Lord spake the most convincing words, such as no man ever spake, such as John vii. 46. drew publicans and harlots into the kingdom of XV. 22, 24 heaven; he performed most astonishing works, such as never the like were done, which were sufficient John vii.31. to convert Tyre and Sidon, yea to have preserved v.44.xii.43. Luke xvi. Sodom, but without effect; such were the invincible obstinacy, the gross stupidity, the corrupt prejudices, and perverse affections of his auditors and spectators, upon which causes our Lord chargeth the inefficacy and unsuccessfulness of his endeavours for their salvation. So doth St. Stephen call the Jews, unto whom the gospel was offered, Acts vii. 51. hard-necked, uncircumcised in heart and ears; such as did always resist the Holy Spirit. St. Paul gives the same character of them, and assigns the same cause of their rejecting the gospel. And of the Jews of Antioch it is said, that they did Acts xiii. thrust away the word of salvation, judging themselves unworthy of everlasting life, (that is, dis

xxviii. 26.

46.

daining to embrace the overture of everlasting life Rom. ii. 4. made unto them.) And, Despisest thou the riches of God's goodness, and forbearance, and longsuffering; being ignorant that the goodness of God leadeth thee to repentance? So St. Paul exHeb. ii. 3. postulates with the incredulous Jew. And, How, saith the apostle to the Hebrews, shall we escape, if we neglect so great salvation? So do our Lord and his apostles state the reason of men's miscarrying in this great affair; signifying all requisite care and provision to be made on God's part for their salva

tion; and imputing the obstruction solely to their SERM. voluntary default of compliance with God in his LXXI. conduct and management thereof.

Neither are the dealings and declarations of God toward those who lived under the law and prophets impertinent to this purpose; they are applicable upon consideration of parity in reason, or likeness in case.

What remonstrances concerning the gentleness, kindness, and equity of his dealings, what exprobrations of their stubbornness and stupidity God did anciently make to Israel under that particular dispensation, (which yet in tendency and in representation may be deemed general,) the same he might now use toward all mankind, under this universal economy, wherein God hath given to his Son, the Psal. ii. 8. heathen for his inheritance, and the utmost parts of Rev. xi. the earth for his possession; whereby all the kingdoms of the world are become the kingdoms of the Lord, and his Christ; which hath erected an unconfined kingdom of grace; to which all men in design and of right are subject; in respect to which every nation is in obligation and duty become the people of God. What, said God to them, could I Isa. v. 4. have done more to my vineyard than I have done? Wherefore, when I looked for grapes, did it bring forth wild grapes? O Israel, thou hast destroyed Hos. xiii. 9. thyself; but in me is thy help. I have spread out Isa. lxv. 2. my hands all the day long to a rebellious and Jer. vii. 13. gainsaying people. I spake unto you rising up early and speaking, but ye heard not; I called, but ye answered not; I have called, and ye have Prov. i. 24, refused; I have stretched out my hand, and no man regarded. But ye have set at nought all my

Rom. x. 21.

29.

Ixvi. 4.

SERM. counsel, and would none of my reproof. When I LXXI. called, ye did not answer; when I spake, ye did Isa. lxv. 12. not hear; but did evil before mine eyes, and did Ezek. xii.2. choose that wherein I delighted not. And, Behold, Jer. vi. 10. their ear is uncircumcised, and they cannot hearken; behold, the word of the Lord is unto them a reZech. vii. proach, they have no delight in it.

11, 12,

They refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear; yea, they made their hearts as an adamant stone, lest they should hear the law, which the Lord of hosts hath sent in his Spirit. Which passages, with many others of the like importance that occur, do imply the large extent of God's merciful intentions, and the competency of the means which God affords for the salvation of men; that he wants no affection or inclination to save them; that he neglects no means proper for effecting it; that he draws them into the way leading thither by serious and earnest invitation, directs them by needful light and instruction, excites them by powerful arguments De Parad.8. and persuasions; and, as St. Ambrose speaketh, Quod in Deo fuit, ostendit omnibus, quod omnes voluit liberare: God shewed to all, that what was in him, he did will to deliver (or save) all men. Whence he may truly and properly be called the Benefactor and Saviour, even of those, who by their wilful malice or neglect do not obtain salvation b. For in respect to the same favours, which are exhibited and tendered to them, he is the Saviour of those, who by hearkening to God's call, and complying with God's design; by well using the means

ἀπολογούμενος μετὰ ἀποδείξεως ὅτι πάντα τὰ εἰς αὐτὸν ἥκοντα ἐπὶ σωτηρίᾳ τῶν κρινομένων πεποίηκεν. Bas. in Ps. vii.