was propounded to them for their condition was more desperate considered with this meanes then before it being unable to bring them to faith and so to life and yet bringing condemnation on them for their unbeliefe 2 Thes 1.8 Againe God upbraids one people with another Mat. 11.20.21.22 then began hee to upbraid those Cityes wherein most of his mighty workes were done because they repented not Wee untothee Corazin and woe unto thee Bethsaida for if the mighty workes which were done in you had beene done in Tire and Sidon they would have repented long agoe in sackcloth and ashes but I say unto you it shall be more tollerable for Tire and Sidon at the day of Judgement then for you c Now God would not upbraid one people with another if there were some speciall meanes afforded to the one and not to the other which made all the difference for without that meanes then Tire and Sidon could not repent and with it Corazin and Bethsaida could not but repent but the words doe plainely manifest that the same meanes that was afforded to Corazin and Bethsaida who repented not would have caused Tire and Sidon to repent and thereupon Christ upbraids those Cities Againe Romans 2.4 5. The Apostle hath these words despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnes of God leadeth thee to repentance c. Whereby wee see that God labours by the riches of his goodnesse forbearance and long suffering to lead those men to repentance which notwithstanding treasure up to themselves wrath against the day of wrath Now it is a vaine thing and farre from God to exercise forbearance and long suffering in expectation of impossibilities to waite when the Creature will doe that which is impossible for him to performe and then the forbearance of God could not in any sense beè said to lead wicked men to repentance but to distruction and ruine for if God forbeare never so long they cannot repent and the wrath of God comes on them for despising his patience and forbearance and so the for bearance of God instead of being rich in goodnesse is rendred by this doctrine rich in wrath in fire and brimstone and such goodnes might well be despised If a Prince should make great and rich promises to a subject if he would run a hundred miles in one houre and withall threaten to inflict some heavy punishment on him if he doe it not when he knew it impossible for him ever to run twenty and then to waite many dayes on him for his performance hee in his punishment being to pay for every houres forbearance if in the end he did it not might not such pretended goodnes well be despised and he also that should pretend it to be goodnesse But I say it is evident by the forenamed place that whil'st God did exercise his goodnesse long-suffering and forbearance towards them they might have repented and therefore the wrath and indignation of God comes on them for not obeying the truth but obeying unrighteousnes verse the 8. Againe if the gospel were not sufficient to enable men to believe then it were as weake in point of Salvation as the Law for the Law was holy iust and good Rom. 7.12 and if it could have given life righteousnes should have been by it Gal. 3.21 but none could be iustified by the deeds of the Law Gal. 3.11 12. because it was weake through the flesh Rom. 8.3 Now that which was impossible to the Law being weake not in it selfe but through the weaknesse of the flesh GOD sending his Sonne in the similitude of sinfull flesh to die for sinne thereby condemning sinne in the flesh and supplyed that weakenesse of men in the flesh and so made the way by faith to salvation feasable to the Sons of men verse 3,4 and Gal. 3.22.24 The ministery of the Law is termed the ministery of the Letter of death of condemnation the ministery of the Gospell is termed the ministery of the Spirit of life of righteousnesse 2 Cor. 3.6 7 8 9. Now these different termes doe evidently demonstrate that righteousnesse life and salvation which was impossible for men in respect of their weakenesse to attaine by the Law is made possible by the gospel notwithstanding their weaknesse and if men in the state of nature were unable to believe the gospel when they heare it preached by the Ministers of Christ then it would be the Ministery of life and righteousnesse no more then the Law was for the Law was not the Ministery of death in respect of it self for Moses describes the righteousnesse of the law that the man which doth these things shall live by them Rom. 10.5 but in respect of the weaknesse of men to performe it and Paul putting the gospel in opposition to the law saith that the righteousnesse of faith speaketh on this wise say not in thy heart who shall ascend into Heaven that is to bring Christ downe from above or who shall descend into the deepe that is to bring up Christ againe from the dead but what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of faith which wee preach that if thou shalt confesse with thy mouth the Lord Iesus and believe in thy heart that God hath raised him from the dead thou shalt be saved verse 6 7 8 9. but if men could not believe it when it was preached to them it could not be said to be nigh them but as unpossible and as farre out of their power as it would bee for them to ascend up to Heaven to bring Christ from above or descend into the deepe to bring up Christ again from the dead And whereas it is said to be nigh it might be more properly said to be farre off so then the gospel is the Ministery of life not in it selfe only but in respect of mens power to believe it when it is preached or declared to them otherwise it would bee all one to bee under the Law and under grace neither would the Gospel bring salvation any more then the law Tit. 2.11 but would unavoydably cause wrath to come upon the sons of men as the Law did Rom. 4.15 and would leave them under the dominion of sin as the Law did Rom. 6 14. for as the Law threatned death so doth the gospel Marke 16.16 and the same power which God puts forth as is conceived to enable men to believe would have enabled them to keepe the Law For it is conceived that besides the preaching of the gospel and Gods bearing witnesse to it by signes and wonders there was a speciall and almighty power exercised by God in all them that did believe which power I say would have enabled them to keep the Law so that there would bee no difference betweene the Law and the gospel and so Christ died in vaine Gal. 2.21 Againe God in the Ministry of the Gospell called all men
it if it doe evill in his sight he may repent him of the good vvherewith he said he would benefit them So that if the House of Israel seek not after his righteousnesse but labour to establish their owne then he may destroy them notwithstanding all the promises he hath made unto them For he is not so bound by any promise that he hath made but he is at liberty to punish those that rebell and doe vvickedly as on the contrary his threatning to inflict judgements on a people hinders him not from shewing mercie to the penitent as yet forty daies and Nineveh shall be destroyed where though no condition be exprest yet this condition vvas implyed it they doe not repent and vvhosoever pleads against this upon vvhat pretence soever pleads against the vvill and counsell of God for vvhat if God vvilling saith the Apostle to shew his vvrath and make his power known indured with much long suffering the Vessels of wrath fitted or made up to destruction and that he might make knowne the riches of his glory on the Vessells of mercy which he had afore prepared unto glory even us whom he hath called not of the Jewes onely but also of the Gentiles vers 22 23 24. That is if God will manifest his power and wrath on such as do not believe be they Jevves or Gentiles vvho are fitted for destruction by their vvickednes in abusing all the goodnes and patience of God towards them and the riches of his mercy on such as believe who art thou that thou shouldest resist the vvill of God But whereas it is conceived by some that God doth make some men of purpose to damne and to destroy them and so hardens them that they may bee fitted for him to shew his wrath towards them and all meerly of his will without consideration of any evill in them as this is very contrary to God and the gospel as is elsewhere manifested so it cannot be the meaning of this place for when the question is made to Paul why doth he yet complaine for who hath resisted his will if he mean such a will as this that God doth make or raise up some men whom meerely of his will hee hardens and others whom meerly of his wil he softens then Paul doth not answer to the question he himselfe propounds for his answer proves nothing but what is granted in the Objection yea it is the ground of the Objection for the Objection is why doth God complaine the ground of it is seeing he doth whatever he will hee hardens and softens whom he pleaseth Paul answers that God may doe with men what he will as the potter with the clay but though he may doth do what he will yet the objection remains still why doth he then complaine of what is done for as the pot doth not say to the potter why hast thou made mee thus so the potter doth not complaine of the pot which hee hath made according to his will saying why art thou thus made for then the pottter must be angry with and complain of himself that made it so but the reason why God was angry with them was because they sought righteousnesse as it were by the workes of the Law and not by faith and that is given also as the reason why they did not attain to the Law of righteousnesse as is evident in the 31 and 32. verses of this Chapter but Israel which followed after the Law of righteousnesse hath not obtained to the Law of righteousnes wherefore not because they were not elected but because they sought it not by Faith but as it were by the workes of the Law for they stumbled at that stumbling stone c. Novv let us take the advice of the Apostle Peter in his 2. Epistle 3. Chapter and 15 Verse and account the long-suffering of God salvation even as our beloved brother Paul also in all his Epistles saith hee hath Written unto you according to the Wisdome given unto him and though some things in Pauls Epistles as in particularin this Chapt. be difficult and hard to be understood yet let us be carefull that we do not make the patience or forbearance of God destruction to any man for bee is not willing that any should perish but that all should come to repentance as it is in the 9 verse of the forementioned Chapter Ioh. 12.39.40 therefore could they not believe because Esaias said againe hee hath blinded their eyes and hardened their hearts that they should not see with their eyes nor understand with their heart and be converted and I should heale them hence it is inferred that as God affords some men meanes sufficient to beget faith in them so he blinds the eyes and hardens the hearts of others that they cannot believe I Answer first where it is said they could not believe and that God blinded their eyes and hardened their hearts that they should not believe neither of these expressions implies any naturall inability or want of power in them to believe onely it declares that what God fore saw and by his Prophet foretold could not but bee fulfilled For could would and should are signes of one and the same moode and where it is read that they should not c. it may be as truly and more properly be read that they would not And therefore wee may observe that these very persons are exhorted to believe in the 36 verse and in the 37 verse Christ complains that though he had done so many miracles before them yet they believed not on him but if God had hardned their hearts that they could not believe Christ vvould not have admired at their unbeliefe and there were no emphasis in Christs doing so many miracles before them for if their condition were such that though many miracles were done before them they could not believe then one miracle had bin as proportionable a meanes to worke faith in them as many and where Christ did one miracle before them if hee had done a thousand and withall so blinded their eyes and hardned their hearts that they could not believe their unbeliefe had bin no more strange nor no more to bee complained of then if hee had done nothing And for the meaning of the place I conceive it to be none other then this that God fore-seeing and by his Prophet foretelling the unbeliefe and blindnesse of the Jews notwithstanding all the meanes which God had afforded them it could not be but the Scripture and word of God must bee fulfilled as was formerly exprest and in that sence they could not believe as Judas could not but betray his master and as the souldiers could not but part the garments of Christ cast lots for his Vesture and pierce his hands and his feet and the like Obj. But it is said they could not believe because God had blinded their eyes c. Answ God doth not possitively blind the eyes nor harden the hearts of any God doth not
that God by one meanes or other doth discover himself to every man to be good and gracious Now whereas it is urged that men cannot beleeve they that so affirme say in effect that men have no ground to beleeve for did they apprehend a ground for faith they would never perswade themselves nor others that they could not beleeve but if they would have men to beleeve that the truth of which they cannot evidence or demonstrate to them then it is a very proper and ready way for them to anticipate their understandings and prevent them from inquiry by telling them that they cannot beleeve and that faith is beyond reason and that God must perswade their hearts and so cause them to cease to exercise their understandings that they may worke their affections to receive and embrace it upon trust and when they have so done to tell them that God hath perswaded their hearts Men say that faith is supernaturall but how can it bee above nature to beleeve that which we see sufficient ground to beleeve and to beleeve any thing of which we have no plaine ground and reason is so far from being above nature that it is below it and proper to fooles and not to reasonable men It is true that faith is the evidence or assurance of things not seene but the certainty of the things not seene must be evidenced or manifested to us by things that doe appeare or wee cannot beleeve them the meanes of grace which we now have is not so great nor so cleare as the meanes which was afforded in the time of Christ and his Apostles and some others enjoy not so great meanes as we but God requires of every man according to what he hath and not according to what he hath not When the Authour to the Hebrewes doth declare to the Jews the danger of neglecting the Gospel he urgeth it from this Reason that it was evidently declared confirmed to them being first spoken by the Lord himself and then confirmed to them by those which heard him God also bearing them witnesse that they spake truth with signes and wonders and divers miracles and gifts of the holy Spirit according to his owne will Now how can we thinke that those men could not beleeve that had the Gospel so evidenced and confirmed before their eyes or how could the signes and miracles be an aggravation of their sinne in not beleeving if they had not been a sufficient meanes to procure their beleeving and if they were a sufficient meanes it must be so in reference to their naturall faculties as Act. 8.16 the Samaritans gave heed with one accord to the things which Philip spake hearing and seeing the miracles which hee did And againe Acts 9.33.34.35 When Peter had healed Aeneas who had been sicke of the Palsie eight yeares all that dwelt at Lidda and Saron saw him and turned to the Lord. Againe when Peter raised Dorcas from the dead it was knowne throughout all Ioppa and many beleeved in the Lord vers 42. and therefore the Disciples which Christ sent out to preach were commanded to tarry in Jerusalem untill they were endued with power from on high Luk. 24.49 which power was the gifts of the holy Spirit enabling them by signes and miracles to evidence and demonstrate to every mans understanding and conscience where they came the truth of the things they declared as Acts 1.4.5.8 compared with chap. 2. vers 3.4 so that with great power did the Lord give witnesse to the things spoken by Christ and his messengers which miracles had been needlesse if faith had been a supernaturall gift immediately infused by God We have the Scriptures we see the wonderfull works of God and partake of his goodnesse every moment and yet can we not beleeve and from thence be perswaded to love serve and obey the Lord to love serve and obey him I say for to beleeve that Christ was sent of God to dye for our sinnes or to beleeve God to be good and gracious if I am not thereby perswaded to love serve and obey him my faith is nothing it is dead being alone Now let us further consider what is written Rom. 10.14 how shall they beleeve in him of whom they have not heard and how shall they heare without a Preacher and how shall they preach except they be sent plainly intimating that there is a possibility for men to beleeve in Christ when they heare him preached by the Messengers of God and therefore in the 17. verse he concludes that faith comes by hearing and hearing by the Word of God so the gospell is termed the Word of faith Rom. 10.8 the preaching of the gospel the preaching of faith Gal. 1.23 hearing of the gospel the hearing of faith preached Gal. 3.2.5 and when the gospel was preached to the gentiles God is said to have opend the door of faith unto them Acts 14.27 and where God affoords the gospel he affoords faith as Paul speakes in the like case Act. 17.31 whereof he hath afforded faith to all men c. Againe the gospel is termed the power of God to salvation Rom. 1.16 the power of God and the wisdome of God 1 Cor. 1.18.24 and God is said to save those which beleeve by the foolishnesse of preaching vers 21. Now if the Word of God the gospel be declared unto men and yet they thereby not enabled to beleeve then how is it the power of God to their salvation they being to perish if they beleeve not Mark 16.16 for that meanes which is the power of God to an end must needs be sufficient for that end Oh. You see it was not sufficient for all did not beleeve Ans It was powerfull enough to enable all that heard to beleeve and yeeld obedience to it and so powerfull in none that it was impossible they should reject it and so the same meanes which proves inefectuall to one may cause another to believe as appeares Mat. 11.21 Object It is the power of God onely to those that are called 1 Cor. 1.24 Answ Paul speaks in this place what acceptation the gospel had amongst the sons of men how different their thoughts were of it in the 18. verse he saith it is to them that perish foolishnesse to us which are saved the power of God In the 23.24 verses he saith the unbelieving Iews did stumble at it and the unbelieving Greekes accompted it foolishnesse but the believing both of Iewes and Greekes did esteeme it the wildome of God and the power of God the unbelievers did not esteeme rightly of it the believers did but if the gospel were the power of God onely to believers and to unbelievers a dead Letter then unbelievers were as right in their thoughts to whom it was foolishnesse as Believers to whom it was the wisdome and power of God yea it had bin foolishnesse in unbelievers to have esteemed it any other then foolishnes in point of their salvation as a meanes unto which end it
but vvhosoever hath not from him shall be taken away even that hee hath vers 12. And againe vers 13. not because seeing they might not see but because seeing they did not see nor understand that is they closed their eyes and would not see as it is expressed vers 15. so that this doth not prove any inability in men to believe the gospel vvhen it vvas preached to them but rather the contrary seeing they vvere blamed for not believing and counted unworthy to partake of further light who vvere so perverse and obstinate against the light they had Againe 1 Sam. 2.25 the latter part of the verse notwithstanding they harkened not to the voice of their Father because or for the Lord vvould or was willing to slay them Here it is conceived that Gods desire of their destruction vvas the cause of their not harkening unto the voice of their Father but this is contrary to what God professeth Ezek. 33.11 and the 18.32 that he hath no pleasure in the death of the vvicked in the death of him that dyeth but that he turne from his sinnes and live now if the repentance of a sinner be more pleasing to God and more vvilled and desired of him then his death then Gods desire or will to slay a sinner cannot be the cause of his not repenting but this word for or because is spoken only by way of demonstration of the truth of what preceeds like unto that which is spoken of Mary in the gospell that much was forgiven her for shee loved much Luk. 7.47 Not that her love was the cause or reason that her sins were pardoned but her love did demonstrate that she apprehended the pardon of many sins for to whom little is forgiven the same loveth little so in this place they harkened not to the voice of their Father because or for the Lord would or was willing to slay them this is the desire willingnes and resolution of God to destroy them vers 34. notwithstanding their Father had reproved and councelled them doth evidently demonstrate that they did not hearken unto their fathers voice for if they had harkened and turned from their wickednes they should have lived they should not have been destroyed according to Ezekiel 33.12 13 14 15 16. verses Againe it is objected from certaine places in Exodus viz. I will harden Pharaoh chap. 7.3 But Pharaoh shall not hearken unto you vers 4. And the Lord hardned the heart of Pharaoh that he hearkened not unto them chap. 9.12 From those and the like places men do conclude that God doth positively harden the hearts of some so that they cannot believe and obey the truth for say they God was so farre from enabling Pharaoh to do what he required of him that on the contrary he hardned his heart that he might not do it For answer whereunto consider that as God tempts no man to sin so much lesse doth he harden any man in sin Againe where it is said I will harden Pharaohs heart chap. 7.3 But Pharaoh shall not hearken unto you vers 4. It may as truly and more properly be read And I shall hearden Pharachs heart But he will not hearken unto you for shall and will in this place are only signes of the Future Tence serving to expresse somwhat to come For God did not exercise any coercive power upon Pharaoh that kept him from hearkening to his word or from letting the people goe but only did declare what effect the meanes which God intended to use with Pharaoh would take upon him even to harden his heart though the means used did properly and naturally tend to soften it and so God might be said to harden Pharaohs heart because he did that for or before him whereby he knew Pharaoh would take occasion to harden his owne heart as appeares in this that when God sent Moses to Pharaoh to require him to let the people goe God tells Moses that he was sure that Pharaoh would not let them goe but by a mighty hand God knew that instead of obeying his command he would be hardened by it and yet bids Moses to goe and doe the Message Object How can this agree with that love and goodnesse in God which hath bin pleaded for for if God doe that which he knowes will indirectly or by accident make us worse and harden us he might with as much love and goodnes directly doe it Answ The case is farre different for if God had positively or directly hardened Pharaohs heart then so farre Pharaoh had been without fault because God did it and he could not help it and for God to have hardened him in this sence and then to punish him for his hardnes was inconsistent with the justice and goodnes of God But if God do that which is just and good which properly and naturally leads men to do the like is his goodnesse ever the lesse or should he forbeare to doe good because he sees that men will abuse his goodnesse then God must not act like God when men will not act like men but must goe out of his way and doe things unlike himself or cease to do what is suteable and agreeable to his excellent nature to comply with their wickednesse and stubbornesse and so instead of converting evill men and making them like himself he himself would become like to them But let us a little further consider what is here done to Pharaoh Pharaoh doth oppresse afflict and grieve the people of God and their cry and their groaning by reason of their bondage came up unto God and God had a respect unto them and resolves to deliver them out of the hand of the Egyptians and to bring them into a good and large Land flowing with Milke and Honey according to his Covenant and promise Now God sends Moses to Pharaoh to desire him to let the Hebrewes goe three dayes journey into the wildernesse to worship yet God knew that he should harden Pharaohs heart thereby or that Pharaoh would harden his heart thereupon which is all one should God have suffered his people to remaine in slavery and sorrow under their Task-masters and not have sent to tell Pharaoh of it because he knew hee would not hearken but be hardened Againe when Moses had delivered his message to Pharaoh and received that answere from him Who is the Lord that I should obey his voice and let Israel goe I know not the Lord neither will I let Israel goe should God now have lest Pharaoh and not by his miracles have manifested himselfe to be the Lord because he knew Pharaoh would be hardened and not set his heart to consider it or when the judgement did soften Pharaohs heart and he desires a removall of it promising to let Israel goe should God refuse to shew mercy to him on his repentance knowing that he would be hardened upon the receipt of it should God cease to bee or doe good because Pharaoh would abuse his goodnesse and thereby take
considered not his owne body now dead when he was about 100. yeares old neither yet the deadnesse of Sarahs womb he staggered not at the promise through unbelief but was strong in faith giving glory to God and all from this rationall consideration or conclusion that what God had promised he was able to persorme Rom. 4.19 20 21. So also when he was commanded to offen up his Sonne Isaac the child of promise in whom his seed was to be called yet he doth it readily from this rationall consideration that God was able to raise him up even from the dead from whence also he had received him in a figure Heb. 11.17 18 19. The service of God is a reasonable service Rom. 12.1 and Christ tells the lewes that if he had not done amongst them the works which none other man did they had not been to blame in not believing in him Joh. 15.24 and therefore their condemnation lay in this that they had seen and yet hated him and his Father when Christ blames the unbelief of his Disciples Mat. 16.8 he doth it by argument and reason O yee of little faith why reason yee amongst your selves because yee have brought no bread doe yee not understand nor remember the five loaves of the five thousand and how many Baskets full took yee up neither the seven of the foure thousand and how many Baskets yee took up how is it that yee understand not that I speak not to you concerning bread when God would perswade his servants to rest on him for Food and Raiment he bids them to consider how God feeds the foules of the aire and how he cloathes the grasse of the field when we are affrighted with our adversaries he sets before us their vanity and his almighty power Isa 51.12 13. thus I say God doth alwaies endeavour to establish men upon sound and solid arguments to work on their judgments not on their fancies and God speaks not to men in a Language which they doe not understand and so onely makes a noise in their eares but in a language which is plaine easie and very suteable to them which will manifest it self to their hearts and consciences and prevaile with them if they do not resist and rebell against it If these men which perished in unbelief in the midst of means were dead and blind in such sort as men generally conceive they are how could they then be said to cloze their eyes lest they should see who were altogether blind in respect of the object they did shut their eyes against or how could they harden their hearts against the truth if the truth did not manifest it self unto or strive with their hearts how could their evill and sinfull hearts hate the light if they did not discover the purity of it Joh. 3.19 20. It were a needles thing for Satan to blind the eyes of naturall men lest the light of the glorious Gospell of Iesus Christ should shine unto them if they had no eyes to see and receive this glorious light of the gospel when it was declared to them for if it were impossible for men to receive the light of the glorious Gospel of Jesus Christ when it was preached to them then they were as blind as the Divell could make them in point of receiving the gospel and the Divell needed not to adde this second blindnes lest the light of the gospel should shine unto them But indeed men are not blind for want of eyes but for want of light and when light or truth is discovered to them they have faculties so suteable fit and apt to receive it that unlesse the God of this World 2 Cor. 4.4 the love of this Would and pleasure in unrighteousnesse 2 Thes 2.12 blind the eyes of their understandings and possesse them with prejudice that they will not heare nor consider nor shew themselves men Isa 46.8 Heb. 13.22 2 Tim. 4.3 4. Act. 7.57 or unlesse they willfully reject and put from them what they apprehend and see they cannot but submit yeeld obedience to it and therefore the Word of God the truth of God is full of light and power in it self where ever it comes how slightly soever men esteem of it and how meanly soever they through their ignorance speak of it as to call it a dead letter and the like it being none other then the wisdome of God Again God proceeds in such a way which the Sons of Men that are fallen even with Heathens those that never heard of the gospel that they may be without excuse For Gods doing good to men giving them Raine from Heaven and fruitfull seasons filling their hearts with food and gladnes is an evident testimonie of his love and goodnesse Act. 14.17 and Gods eternall power and God-head is clearly seen by the workes which he hath made so that all men were and are without excuse in these respects Rom. 1.20 But if when men had Christ preached to them they were unable to believe then they were not without excuse under that which was the greatest means for God required those which heard the gospel to believe it and not giving them faith they had this excuse that they could not believe and this was such an excuse as would not admit of an accusation from a God of mercie much lesse of such severe punishment as is to be inflicted on such as have disobeyed the gospel Object All men are without excuse in relation to what God gave them in Adam Answ God doth not afford men meanes now they are fallen to leave them without excuse in relation to what hee gave them before they were fallen for all the meanes which God useth with them being fallen leaves them never the more excuselesse in that respect so that the means used to such an end would be vaine and to no purpose Further consider if the losse of Adams Innocency leave all men without excuse that is bring all under the curse of condemnation in Hell then there could be no redemption for any For to the transgression of what the severity of his justice is referred to the obedience of that the goodnes of his mercy must be confined for both respect one object his mercy the obedience his severity the disobedience thereof else God would be divided in himself or rob'd of his Attributes for should he save some in respect of Christ and damne others in respect of Adam simply without respect to the denyall of Christ there could neither be mercy in the one nor justice in the other for both would be void of equity It is unequall to save for that the denyall whereof is not the object of condemnation or to damne for that the obedience whereof cannot be or salvation by it So that if the losse of the state of innocency be the cause for which the equity of his justice leaveth all without excuse and for which its severity executes eternall damnation in Hell then there can be no salvation at all for
were to declare by Gods loving Jacob and hating Esau that God had elected some men to eternall life and reprobated others to eternall death without relation either to good or evill in them and that this objection ariseth from thence Is there unrighteousnesse with God then I would faine know what satisfaction Paul gives in his answer God forbid for he saith I will have mercy on whom I will have mercy c. The objection is whether God be not unrighteous in so doing The answer is No for he saith he will so doe It was as well proved before in shewing that God did it as it was after in shewing that he said he would doe it In the 16. verse hee sums up what he had spoken in this conclusion so then it is not of him that willeth nor of him that runneth but of God that sheweth mercy that is though Moses did and I doe desire your salvation and though you desire and seeke salvation in your owne way yet that will not effect it for for it is not of him that willeth and though you labour never so much to establish your owne righteousnesse that will not doe for it is not of him that runneth but it is of him that is mercifull even of God and therefore you must seeke after the righteousnesse of God which is by faith then Paul proceeds further to manifest and demonstrate the truth of what he had spoken for the Scripture saith unto Pharoah even for this same purpose have I raised thee up that I might shew my power in thee and that my name might bee declared throughout all the earth Verse 17. In these words wee may consider first the end propounded Gods shewing of his power and the declaring of his Name throughout all the Earth then the way and meanes by which hee brought this to passe hee raised up Pharoah God would manifest his power and name to all the world that there was none like unto him in all the earth so great and so mighty a God that hee would destroy all such as did despise and harden their hearts against him though hee might beare long with them therefore God raised up Pharoah a wicked man one that he knew would harden his heart against him Exod. 3.19 and brings plague after plague upon him and then at last when no meanes would prevaile with him he cuts him off and this hee did that all men should take notice of his power and feare his great name and not despise and harden their hearts against his word least he destroy them in like manner Exod. 15.26 and seeing God would have this thing taken notice of throughout all the Earth Paul concludes that hee would have the Jewes take notice of it aswell as others that if they hardened their hearts against him they also should be destroyed though they were the naturall seed of Abraham but if God did necessitate Pharaoh by an inevitable power or providence to doe what hee did then hee would declare himselfe to all the world by such a name as this that hee was a God that did harden the hearts of mente doe evill and then punish them for so doing but this is very unsuitable to what God professeth of himselfe Then in the 18. verse Paul drawes this conclusion therefore hath hee mercy on whom he will have mercy and whom hee will hee hardeneth that is therefore it is manifest by what hath been said that those that feare him and seeke him in his owne way as he should be sought shall find mercy but those that follow their own wayes and resist him shall be hardened and perish bee they Jewes or Gentiles As concerning the manner of Gods hardening I shall declare that in another place Then he makes another Objection vers 19. Thou wilt then or therefore say unto me why doth he yet find fault for who hath resistea his will that is let it be granted that God hath mercy on whom he will have mercy and that whom hee will he hardeneth why doth he yet complain of us for he hath made his Covenant with us and his promises belong to us we being Abrahams seed and he hath given us Carcumcision and other Ordinances to be observed by us and therefore in resting herein for life we doe not resist his will this Paul answers in the 20 21. verses c. Nay but O man who art thou that repliest against God as if Paul should have said doest thou demand of me who it is that doth resist the will of God doe but consider who thou art that doest make the question and thou hast answered thy selfe thou that doest labour to establish thine owne righteousnesse and dost rest in the Law when the law it self condemnes thee thou dost resist the will of God for doth or shall the formed say to the forming why hast thou made me thus hath not the Potter power over the Clay of the same lump to make one Vessell to honour and another to dishonour yet you will not allow me to doe with you as the Potter with the Clay to destroy such of you as goe about to establish your owne righteousnesse and oppose the righteousnesse that I have ordained and therein you strive with and resist your Maker though it be a sinfull and a woefull thing for you so to do Isa 45.9 and this is plainely illustrated in Ier. 18.1 c. to the eleventh vers unto which place the Apostle hath reference The word which came to Ieremy from the Lord saying arise and goe down to the Potters house and there I will cause thee to hear my words then I went down to the Potters House and behold hee wrought a worke on the Wheeles and the Vessell that he made of clay was marred in the hands of the Potter so he made it again another Vessell as seemed good to the Potter to make it Then the word of the Lord came unto me saying O House of Israel cannot I doe with you as this Potter saith the Lord behold as the clay is in the Potters hand so are yee in mine hand O House of Israel at what instant I shall speak concerning a Nation and concerning a Kingdome to pluck up and to pull downe and to destroy it if that Nation against whom I have pronounced turne from their evill I will repent of the evill I thought to doe unto them and at what instant I shall speak concerning a Nation and concerning a Kingdome to build and to plant it if it do evill in my sight that it obey not my voice then will I repent of the good wherewith I said I would benefit it In which words we may see that God pleads for no other Power or Prerogative over the House of Israel then the Potter doth exercise over the clay That vvhen a Vessell is marred in his hand he makes it again another Vessell as seems good unto him So vvhen God speaks concerning a Nation or concerning a Kingdom to build and to plant
occasion or liberty to doe evill then God could not manifest to the sonnes of men the riches of his goodnesse and mercy his readinesse to pardon c. Moreover if we take notice of the history we shall finde by divers passages that Pharaoh was free in what he did and that God did not harden him in any evill otherwise then hath been declared nor hinder him from any good For when Moses speakes to Pharaoh of destroying the Frogges from him and his houses he declares this to be the end and reason thereof That Pharaoh might know that there was none like to the Lord their God chap. 8.10 yet in the 15 verse we finde a contrary effect together with the ground and rise of it the effect was that Pharaoh hardened his heart and harkened not unto them as the Lord had said or foretold the rise and ground of it was he saw there was respite the judgement was over and he in stead of turning the grace and goodnesse of God into thankfulnesse and obedience turnes it into deceitfulnesse and stubbornnesse Againe when Moses promiseth Pharaoh to entreat the Lord that the swarmes of flyes might depart from him his servants and from his people He charges Pharaoh that he should not deale deceitfully any more in not letting the people goe to sacrifice unto the Lord vers 29. but if Pharaoh had beene so hardened by the Lord that hee could not hearken and let the people goe he had not dealt deceitfully but on the contrary the deceit had been in God according to this doctrine in commanding Pharaoh upon a great penalty to let the people goe and yet to harden his heart that he could not let them goe but we may find vers 32. that Pharaoh hardened his heart at that time also neither would he let the people goe Againe when the thundring and haile ceased Pharaoh sinned yet more and hardened his heart and would not let the people goe Why he saw the judgement was past and in stead of being thankfull thereupon he is more stubborne chap. 9. 34 35. and yet chap. 10.1 God is said to have hardened Pharaohs heart in that particular whereby it is further evident that God is said to harden him in that sense onely which is already manifested God is said to raise up Pharaoh of purpose to shew his power in him and that his name might be declared throughout all the earth chap. 9. 16. and to harden him that he might shew his signes before him chap. 10. 1. therefore seeing God declares his end in hardening Pharaoh he ownes the act Aus Let us a little consider the places for the first chap 9.16 if we read what goes before and what followes we may see that God did not raise up Pharaoh to shew his power or to declare his name in his destruction as Pharaoh was a man but as he was a wicked proud stubborn stiffe-necked and rebellious man for vers the 14. he saith For I will at this time send all my plagues upon thine heart and upon thy servants and upon thy people to what end to harden him no but that he might know that there was none like God in all the earth And in the 17. verse he saith As yet exaltest thou thy selfe against my people and wilt not let them goe but if God had hardned him in that sence which some men conceive it could not then be said to Pharaoh that he exalted himselfe against God but that God had exalted Pharaoh against himselfe But the meaning of it I conceive to be this God foreseeing that Pharaoh would be a stubborne and rebellious man one that would exalt himselfe against him after many miracles and judgements and much means to humble him raised him up of purpose the being a man for the purpose to shew his power and declare his name in his destruction that others might take notice thereof and not rebell against God as Pharaoh did lest they were plagued and punished as hee was And accordingly the Priests and Diviners of the Philistims Sam. 6.6 when the judgement of God was upon the people for retaining the Arke exhorted them to send it away in these words Why doe you harden your hearts as the Egiptians and Pharaoh hardened their hearts when he had wrought wonderfully amongst them did they not let the people goe and they departed whereby we perceive that they better understood the meaning of God in his dealing with Pharaoh and made better use of it to the people then most in our dayes doe whereas if Pharaohs hardnesse had been wrought in him by God his destruction for the hardnesse of his heart had beene very unfit for God thereby to manifest his power and name to all the world unlesse hee would have them to take knowledge of him to bee a God that made men finne and then punished them for it for that Chapter 10.1 it agrees with the former place and as I conceive is thus to bee understood God willing to declare to Phoraoh and to all the World by his signes and miracles that hee was a great and mighty God and that there was no resisting of him and that he would punish such as did abuse his grace and turn it into wantonnesse and stubbornnesse did take occasion upon his fore-knowledge of Pharaohs wickednesse and deceitfullnesse to manifest the same in him for in the 9 chap. 27 28. verses wee find Pharaohs repentance for refusing to let the people goe and hee said unto them I have sinned this time the Lord is righteous and I and my people are wicked intreat the Lord for it is enough that there bee no more mighty Thunderings and Haile and I will let the people goe and yee shall stay nolonger Now this repentance of Pharaohs was cordiall though afterwards he dealt deceitfully and hardened his heart and God who is rich in mercy ready to pardon and forgive upon repentance and submission did cause the Thundering and Haile to cease now God may be said from one consideration to remove the Judgment from Pharooh and his people to save them and yet from another consideration he may be said to remove the same judgement to the end he may destroy them for when God speakes of intending the good and salvation of such men as perish in the meanes and mercies he bestowes on them hee declares that end which the means doth properly and naturally lead unto but when hee speakes of intending the punishment evill or ruine of men in the meanes and mercies hee bestowes on them then hee speakes in reference to their neglecting refusing or abusing thereof Now this latter is not his proper and immediate end considering what the person is when he bestowes these mercies and means on him but it is his end in reference to what the person will bee or doe upon the receite of the mercies and meanes being grounded upon his foreknowledge of their wickednesse and perversnesse and somwhat in the like sence Christ speaks when he saith he
if so then there is a rationall ground for their faith in the Word of GOD or there is not if there bee then it is as well every mans ground as any mans and as possible for every man to believe as any man if there be not then they doe not believe for God himself cannot make a man believe without ground the things whereon they ground their peace and comfort and wherein they glory and rejoice as that God perswaded and overpowred their hearts to believe such a promise made this or that Scripture theirs spake to them in it gave them aboundance of comfort from it at such a time in such a place in such a manner after they had been so long in a despairing distracted condition in bondage under the Law are vaine For now though that Scripture or promise be made theirs as they conceive and they doe believe it as they say and comfort themselves in it that God loves them and that they shall certainly live yet can they give no ground or reason from their principles why that Scripture or Promise belongs to them much lesse that it should more belong to them then to others onely they say that God perswaded their hearts but if he perswaded them he perswaded their understandings and judgements by some evident and rationall demonstration or conclusion from the Scripture or promise so believed and if not then the things they speak of are but pleasing fancies and golden dreams Againe from this Doctrine of limiting the love of God to a few the love of the most religious men of our times is also limited to a few to love those that love them to do good to those that do good to them to salute their Brethren onely wheras Christ tells them plainly that there is nothing singular in it they doe no more then others then sinners then Publicans whereas if God indeed were the Patterne of their love their love would be universall like the love of God love is a debt due to all men and wee shall never be freed from that debt in this World Rom. 13.8 It appeares by the words of Christ Luk. 10.30 That every man we see in misery or in need of our helpe and relief is our Neighbour and wee must love our Neighbour as our selves in deed and in truth without dissimulation so that we ought to love all men the evill and unthankfull our enemies those that hate curse and persecute us and nothing can beget such a Spirit in us but the Spirit of this Doctrine of the free and universall love of God to us when we were enemies sinfull lost creatures evill and unthankfull As God by the discovery of his love and goodnesse to us did turn us from evill to good so should we endeavour to overcome the evill of men by good to prevaile with them by love for love is very powerfull whereas mens disposing and rejecting such as are not so good as they would have them or such as suit not with them in judgement and opinion makes them to be despised and hated yea many men despise Religion it self Seeing these things doe appeare in those which professe themselves to be most religious though indeed Religigion teacheth no such thing but the contrary as the Scriptures plainly manifest the substance of Religion is almost lost and there is little else then the shew or name of it remaining unlesse Religion bee a rigid A practice not suitable to the Gospel of grace and love but to policy and sensuality not comming from above but from beneath whether it tends and is therefore to be shund and abhord of all men blind and preposterous zeal in seeking dominion over the faith of our brethren and fellow-servants and by humane and positive lawes inhumanely Rev. 13.15 16 17. to compell their judgements and consciences to conformity to our dictates and determinations in matters of the worship of God We have much hearing much praying much talking amongst men but little love whereas all the means that God useth with us is to manifest his love to us that so we may love him and one another To do good and to shew mercy are services well pleasing to God better then all burnt Offrings and Sacrifices 1 Sam. 15.22 hearing praying and discoursing is no further beneficiall then it tends to edification in love yea it is abomination if love be wanting Pure Religion and undefiled before God and the father is this To visite the fatherlesse and the Widdowes in their affliction and to keepe our selves unspotted in the world and who so hath this worlds goods and seeth his brother hath need and shutteth up his bowells of compassion from him how dwelleth the love of God in him all his Religion is vaine and to no purpose If any Object that this doctrine of Gods rich and abundant grace to all tends to loosenesse I Answer as formerly that the grace of God which bringeth salvation to all men appearing teacheth us to deny all ungodlines and worldly lusts and to live righteously and godlily in this present world Tit. 2.11 12. But if any abuse this grace of God and turne that into wantonnesse which naturally leads to holinesse the Judgment of God is just against those that so doe now I desire you to consider what is here written in love and that the love of God may be shed abroad in our hearts that we may dwell in love walke in love and doe whatever wee doe in love shall bee the prayer and indeavour of him who while hee lives never ceaseth to remaine The Servant of all men in Love L. S. FJNJS