divine touch the soule and will is so far liberated and freed that it can follow that which draweth it without which drawings of the Father Christ saith No man can come unto him The which the Lord is no ways bound to continue for ever 6. And therefore neither do we assert that men that have received this Light and Spirit of God and have given themselvs up unto it to obey it and so are becom Servants of Righteousnes doe receive at once a full and sufficient measure for the whole course of their Lives but onely sufficient for the present state condition opportunity and case to preserve protect and defend them from all evill so that the Creature must be continually exercised in a perpetuall dependance and wayting upon the Lord to receive the renewed and fresh influences of this divine Light and Life according as its present State Condition and Necessity may require there being no security of the soule out of this dependant wayting receiving frame SECTION I. Holding forth the Arguments according to Scripture Testimonies and a vindication of them from the corrupt Glosses of our Adversaries Argument 2. from Ioh. 1. cap. v. 1 2 3 4 5 6 7 8 9 c. IN this Chapter wee have a full and clear Testimony both from Iohn the Evangelist and Apostle of our Lord Iesus Christ and also from Iohn the Baptist his forerunnor concerning this matter Iohn the Evangelist saith concerning him that he was the Word which was in the beginning and was with God and was God that all things were made by him and without him was not any thing made that was made and that in him was life and the life was the light of Men. In which words hee declareth two things 1. That generall Relation hee hath towards all the Creaturs that he is their Maker All things were made by him Secondly that speciall Relation hee hath towards Men in asmuch as hee is not only their Maker as of other things but hee is their light In him was life and the life was the light of Men Which words doe import very plainly that hee is the Saviour of Men and given unto them for the light of Salvation to renew and restore them out of their fallen condition which is a State of death and of darknes and so Iohn here doeth the work of a true Evangelist in preaching glad tydings to lost Men they ar dead but in him is life they ar darkned through the fall yea and Darknes as it is Eph. 5. 8. But the life is the light of Men and the light shineth in darknes Now Christ was the Life and Light of Men befor the fall in a more near Relation then of any other visible Creatures so as that hee lived in them and shined in them to give them the knowledge of the glory of God in his owne face which is his image in which man was made so hee was the life light of Men before men became darknes and also he is the Light Life of Men which shineth in them while they are darknes to bring them out of it into his owne life and light But now this darknes doth not apprehend the light doth not embrace it nor enjoy it hath not fellowship with it so much doth the word comprehend import neverthelesse by the workings of the light in the darknes men may be changed from being darknes to become light in the Lord. and many have witnessed this blessed charge and so when men are become light through the workings of the originall light in them they can apprehend the light and enjoy it Light can apprehend light though darkâ—…es cannot by all which it may plainly appear that Iohn is in this place holding forth Christ to be the Light and Life unto Men more then simply according to naturall Illumination for that had not been to doe the work of an Evangelist or to preach the Gospell unto Men simply and barely to tell them that Christ doth enlighten them naturally as with naturall Reason and understanding The Gospell wherof Iohn was a Minister and of which this is a most comfortable declaration holds forth Christ to be the Life the Word and the Light in a much more deep and comprehensive signification not excluding the more inferiour kinds and degrees of life communicated unto the Creatures in their capacities but superadding a more excellent degree of Light and Life communicable unto Man from Christ then that which is naturall unto him simply as a naturall Man for indeed every degree of life which Man hath as 1. the Life of Vegetation 2. of Sensation 3. of Reason 4. of Grace is from Christ the universall fountain and spring of Life and hee is justly called the Life in all these considerations But now to limit this universall signification of Light and Life to the 3 inferiour degrees of it exclude the fourth which is the Supreame doth plainly manifest a partiall spirit which is prejudiced against the Truth Let all the Scripturs be searched and it will never be found that Christ is called the Light and the Life simply and barely in Relation to the naturall quickning and Illumination of the Creaturs excluding the spirituall but rather that the spirituall quickning and enlightning is alwayes mostly pointed at not excluding the other as Joh. 11. 25. I am the Resurrection the Life hee that beleeveth in me though hee â—…r dead yet shall hee Live and Joh. 14. 6. I am the Way the Truth and the Life no man cometh unto the Father but by me in which places Christ is held forth principally in Relation to his influence of spirituall Life upon Men and Joh. 8. 12. I am the Light of the world hee thâ—…t followeth me shall not walk in darknes but shall have the Light of Life Which cannot be understood thus hee that followes me as I enlighten naturally shall have the Light of Life which is false but thus hee that followes me as I enlighten spiritually hee shall have the Light of Life Againe in that hee is called the Light of Men this is not to be understood particularly of some men viz. beleevers but of all men both beleevers and unbeleevers within the day of their visitation 1. Becaus it is not said the Life is the Light of some men but of men indefinitly now an indefinit term signifyeth mostly universally and is alwayes so to be understood where no sufficient reason moveth to the contrary 2. Becaus Iohn the Evangelist and Iohn the Baptist much agree in their testimony now Iohn Baptists testimonie was that hee enlightneth every man 3. Becaus this is not only the Light of Beleevers that they may more and more believ but hee is the Light of or unto Unbeleevers in a day of visitation that they may become Beleevers for many Unbeleevers have become Beleevers And how but by the Lighting wherby the Light did lighten them in their unbeleef for when the light first lighteth a man it findeth him in
clear sight of God being not Intuitive but abstractive and so the Creaturs cannot administer or afford unto us the clear sight of God becaus they cannot exhibit or emit unto us the image of God but only some Prints and footsteps of him but the clear sight of God which is the Intuitive knowledge of him can only bee had in the Son as hee is manifest in the expressed Word and Image which is the Light that giveth with open face only to behold him Now though the Invisible things of God may be clearly seene i. e intuitively in the Creatures yet if the Creaturs have no Causality hereof this knowledge cannot in the least be imputed unto the Creaturs and so not unto any naturall illumination which is either acquired or encreased by them And this is a manifest Reason why the Creaturs of this visible world can not be said to be the cause of this knowledge here mentioned becaus no knowledge wee can receive by them though but as by Instruments is a clear seing of the Invisible things of God wheras this here mentioned is a clear seeing of them which might be in the Creaturs but not by them So that if all Creaturs wer removed yea and turned to nothing save only that Creature which hath this clear sight yet the Invisible things o God could be seene As now if I should see clearly some Excellent Object in or through Glasse which if the Glasse were removed I could see as well without it I could not impute any thing to the Glasse as having influence upon my sight So it is as to this sight of God the Creaturs are as it were a Christall Glasse in and through which the Beauty and Glory of the Lord doth shine which those who are of a pure mind can see in them and through them so that they are no Vail nor hinderance in themselvs and yet they are no cause of this sight neither for if they were removed yet the Lord could be seene Now I shall not say that all these Gentiles had such a sight of the Invisible things of God as to have these Immediate manifestations of his Love Ioy Peace Goodnes and Excellency which the Saints have but there is a Manifestation of God which is in a mixture of Wrath and Mercy Iudgement and Compassion that the Lord administers unto men befor their conversion in order thereunto through which hee appears in them as a Consuming fire and yet not wholly to destroy but to purifie them and consume the iniquity Which Manifestation cannot be imputed unto the Creatures without but is inwardly felt and seene And such a Manifestation had these Gentiles and in some measure every man that coms into the world otherwise hee could not be left without excuse if he had not clearly seene somewhat of the Invisible things of God even his Eternall Power and God head revealing his wrath from Heaven against all ungodlines and unrighteousnes which is called a clear sight in respect of the Wrath and Iudgement of God made manifest in them becaus of sin And thus farre every Eye shall see him who have pierced him that is to say caused the Seed to suffer in their owne particulars But 3. By the things that are made if any man will so translate the words may be understood those things which are inwardly made those marvelous works of the Lord which are wrought in mens hearts both of Judgement and Mercy through the appearance of God and the Revelation of his almighty arme and power in that Heavenly and Divine Principle of his owne Seed by which indeed the Invisible things of him are clearly seen And untill a man come to see the Lord in the things that are made of him in himselfe hee can never see him in the things that are made without him which gave occasion to many of the Gentile Philosophers to bid people seek God within themselvs as Seneca said Intra te quere Deum i. e. Seek God within thy self But now if a man would seek God within himselfe and desire to see him clearly and enjoy him hee must seek him in the Divine Seed and in the things that are made therin and thereof hee must seeke him in the righteousnes purity holines meeknes and temperance which spring up in the Divine Seed and are the works of God and the things which are made by which hee is clearly seene and also enjoyed and possessed for this Seed and the Birth thereof by the springing up of these Heavenly powers and vertues which issue there from Can and doth truly represent the Divine Pâ—…wer aâ—…d God head being the expresse Image of God This hath beene the Lamentable losse of many who have sought God even within themselves that they might see him and enjoy him but have sought him in the naturall illumination and in the perishing and corruptible thoughts and imaginations willings runnings of their owne hearts which are a Vail to darken and blind the Eye instead of helping it to see him wheras they should have sought him in the Divine Seed which generally they set at naught for it has beene the stone that the builders in all ages have despised and trode upon and held it in unrighteousnes but to us who beleeve it is precious and therein and thereby wee have seen those things of God which are too wonderfull for us to declare Now where these heavenly and Divine works of Truth and Righteousnes and Holines are made and brought forth in the Divine Seed there the Lord hath his Throne which is as it were built of these heavenly materialls these Saphirs and Carbuncles and Precious stones according to which it is said Psal. 89 14. Iâ—…stice and Iudgement are the habitation of his Throne and Mercy and Truth shall goe before his face For here doth the Glory of the Lord manifest it selfe as the Heavens here is the Lord seene and tasted and enjoyed as hee is all sweetnes all love all meeknes and gentlenes his Anger and Wrath and severity being turned away which was manifested in the day when Iniquity had power in the heart But as David said If I goe up to Heaven thou art there also Now as the heart where Righteousnes and Holines Purity and humility have place doth represent Heaven wherin God dwelleth and revealeth himselfe in most sweet and comfortable manifestations so the heart where unrighteousnes unholines pride and impurity c. have place doth fitly represent Hell yet even in this Hell God is and doth make his Invisible power and God-head clearly to be seene therin but not in the sweet and comfortable manifestations aforesaid but in such as are very dreadfull and terrible as a consuming fire to devour the Adversary As an angry and Jealous God all anger all wrath all severity and Iustice and no otherwise to be Immediatly seene till iniquity be turned from only unto whom the day of their visitation yet remains the mercy and Compassion of the Lord doth let
much weaknes and leannes yet so as who have been truly single towards him have been accepted For the times of this ignorance God winked at but now commandeth all men every where to repent The night is far spent and the day is at band yea it is already dawned and the tru light shineth out of the darknes which shall run and spread and cover the face of the whole earth with its glory as an overflowing stream Amen A few words concerning the state of the controversy and the explication of the Terms 1. WHEN wee speak of the Light as given unto all men that they may be saved and as being sufficient unto all for salvation by Light wee doe not simply understand a thing that hath but this one Property or Quality of enlightning or manifesting as only to give a true understanding of things and to work out ignorance and error from out of the minds of men but this light hath life in it and an universall vertue and power to reach unto the whole man not only to cure the blindnes of his understanding but the perversnes of his Will and the depravednes of his affections it hath not only an enlighting property but it hath all these other properties as to quicken to sanctify to purify to heal to mortify c. For it being the image of God it hath its perfections answerable unto those which are in God so that as in God there is Light Life Love Goodnes Mercy Righteousnes Wisdome Power c. So in this light which cometh from him there are all these things by way of participation or communication 2. Wee doe not understand this Light and Grace or Gift of God and Iesus Christ as separate from God or Christ for that it is as impossible as to separate the beams from the Sun for God and Christ are one with the light that coms from them forever Yea as the Father and the Son are inseparable so is the light which cometh from them inseparable from both And accordingly as wee say there is a saving light from the Father of lights and from Iesus Christ communicated unto all men and which is in all men so God and Christ are together with this light in all men present with it and in it cooperating therewith for as Christ said I can doe nothing of my selfe and my Father worketh hitherto and I work so the light which cometh from the Father and the Son cannot doe the work alone but the Father and the Son doe cooperate therwith and therein hence in Scripture every good thing or Motion in any man is ascribed unto God himselfe as immediatly present the immediat Author and Worker of it It is God that worketh in you said Paul and no man can come unto me said Christ unlesse the Father draw him and said Christ concerning himselfe without me yee can doe nothing I am the way the truth and the life no man cometh unto the Father but by me and also the whole work of mans salvation is ascribed unto the Holy Ghost the quickner and Comforter So that this heavenly seed of grace needeth the continuall influence and presence of God and Christ together with the Holy Spirit to raise it and forme it and concurre with it in the renewing and regenerating of man But besides this presence and inbeing of God and Christ which is in all men unto salvation in a day of the gracious visitation of God unto them There is a more speeciall way of the inbeing of God and Christ in men which is proper only unto the Saints and children of God who both have God in them and are again in God by Union and Christ is formed in them and so they have Christ in them and they are in Christ through a heavenly and spirituall birth in which they are one with God and Christ. And of this sort or manner of in-being which is by Union and Christ formed within the scripture speaketh frequently And doth hold it forth as only belonging unto the Saints but as concerning this particular how God and Christ is in all men unto salvation within a day of the visitation of the love of God unto them and also how God and Christ is not in all but only in the Saints and children of God according to a spirituall birth and Union the third part of this treatise following in which the objections are answered doth more fully and largely give an account 3. And for the better understanding of the matter in hand how that the saving and Evangelicall light of Iesus Christ hath been communicated unto all men in all ages and generations of the world wee are to consider the words of the Apostle to this purpose There are diversity of administrations said he but one spirit and diversity of administrations but one Lord which diversity of operations and administrations are reducoable unto these two the law and the Gospell or the first covenant and the second Which two as they were very distinguishable among the Iewes so were they also among the Gentiles As concerning the Iewes they had first the law which came by Moses and secondly they had the grace and truth which came by Iesus Christ. The Righteousnes of the law and the Righteousnes of faith and these two though they were distinguishable yet as they were administred of God they were not separated nor divided but the Gospell lay hid within the law as within a vail which the outward Tabernacle did plainly figure and hold forth For what did the Holy of Holyes signify within the outward court and holy place but the Gospell and the administration therof within the law and its administration And thus Christ Iesus was in the law and under it but as within and under the vail and here the light shined in darknes but the darknes did not comprehend it The dispensation of the law was as darknes in respect of the clear dispensation of the Gospell yet even in this darknes did Christ Iesus the true light shine And also in or among the Gentils universally there was and is somewhat which by way of proportion doth answer unto the law and Gospell first covenant and second which was so distinctly held forth among the Iewes and as among the Iewes therwas Moses and the Prophets in the letter so universally in all men both Iewes and Gentiles there hath beene Moses and the Prophets in the spirit and also Christ else what can bee understood by these words Death reigned over all from Adam unto Moses here is an Adam which related unto all men both Iewes and Gentiles and here is also a Moses that related unto all which certainly cannot be that individuall or particular man Moses but a dispensation of God unto men answerable unto Moses according to which Christ said as concerning men then alive upon earth long after Moses and the Prophets were dead they have Moses the Prophets And speaking of that universall law of righteousnes whatsoever yee would
is the Word of faith in men answers to the things of Faith and therfor the true Ministers of the Gospell offer Faith unto all men there being in all men some measure of illumination by which they are capable to receiv it Now Iohn saith further hee was in the World and the World was made by him and the World knew him not by the World it is manifest hee understandeth Men for that hee maks it a culpable thing that hee being in the World yet the World did not know him and so it cannot be understood of the outward frame of Heaven and Earth which are not in a capacity to know him Therefor according to Iohn hee was in men who knew him not and so in them who did not beleive in him nor receive him He came to his owne and his owne received him not viz. Those who wer his owne 1. by the Right of Creation 2. by the Right of Donation all men yea and all things wer delivered unto him of his Father and they to wit all men wer given him that hee might enlighten them as hee is given unto them for the same and so distributeth unto them their severall Talents that they might putt them to usury and at his coming to Iudgement might give an account of them Now here some reply That by these words in the 10. 11. vers is understood his coming outwardly in the land of Iudea but I answer as hee came there and was a light in the outward which shined gloriously and yet they did neither know him nor receive him so hee did come in the inward in some measure both then unto them and to all others yea and from the beginning forasmuch as hee hath ever beene the light of the world enlightning every man that coms into it therefore Iohn bears testimony unto him not only in what hee was at present but in what hee had been from the beginning both what hee then was and what hee was to be afterwards So by his being in the world and coming unto his owne cannot be simply understood his coming in the outward excluding his inward coming And bâ—…sides his coming IN THE OUTWARD excluding his inward coming could not so enlighten them that they might beleev But hee came enlightening them so that they might beleve Therfore his coming outwardly is not simply nor principally here understood For to his outward coming the following verses doe rather relate Morover John bare testimony of him saying The Law was given by Moses but Grace and Truth came by Iesus Christ by which it is evident that Iohn is here preaching Christ as an universall Light unto all not according to a naturall illumination but according to that which is saving and spirituall Grace and Truth saith he cometh by Iesus Christ. And of his fulnes said hee have we all received Grace for Grace Now what ALL is this only the Saints and Beleevers No for if Saints and Beleevers only received Grace from Christ then no Unbeleevers could ever become Saints and also no Saints ever were Unbeleivers which is false For now when Grace first cometh unto men from Christ out of his fulnes it findeth them Unbeleevers and it is given them while they are such to the end that they may be converted from their unbeleef So then Unbeleevers receive Grace that they may beleeve and Beleevers receive it that they may beleeve more and more yet now some yea many and most Unbeleevers suffer not this Grace which they have received to have its operation in them which would change them and make them Beleevers but like the slothfull Servant hide their Masters mony in the earth in a napkin therefore it doth not encrease nor bring forth the fruits of Grace which it doth in them who yeeld submitt unto its operation But some may say if they had received Grace they had received him and so they should have become the Sons of God according to vers 12. I answer the Word receive hath divers significations 1. If a thing be put in such a place it is said to be received as if Seed be sowne in barren earth So the slothfull Servant which hid his Masters mony in the earth is said to have received it Math 25. 24. But 2. a thing is said to be received when it is suffered to have its due operation in that wher it is put and if not it is said to be rejected so the Earth may be said not to receive the Seed which though sowne in it yet it suffers it not to spring up and the Body which receivs good Physick into it yet resisting the operation thereof it may be said not to receive it but reject it And thus many words in Scripture have divers significations which in one is true in another false and so all men of his fulnes received Grace but some receiâ—…e it no otherwise then the barren Earth or Womb receivs the Seed or as the slothfull Servant his Talent and so it proves their condemnation even as the body which receiving good Physick resisting it and working against it is killed thereby Others receive it so as to yeeld to its operation and so they are as the good Ground which receiving the good Seed bringeth forth fruit some 30 some 60 and some 100 fold Argument 2. From Ioh. 3. vers 16. 17. c. to 22. compared with Ioh. 8. 12. IN these words Joh. 3. from v. 16. to 22. Our Lord and Saviour Iesus Christ doth from his owne mouth bear a large and plaine Testimony unto this Truth God said he so loved the world that hee gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life Wherby hee doth shew forth the cause of mans perishing and misery to be from mans owne selfe and not from the Lord for the Lord so loved men that hee sent his Son to save them but men did not beleeve in him whom the Father had sent Now that this love of God is universall towards all men and that the Son is come into all to be a Saviour unto them is manifest in that hee saith God so loved the World that whosoever beleeved in him should not perish But here also they have sought out an evasion to darken and corrupt this clear Testimony by the World say they hee means not all men but only the Elect. In opposition to which I say 1. It s but a meer allegation without any ground for they can shew us no place in all the Scripture wher only the Elect are called the World Indeed evill men and unbelievers are oft called the World and sometyms all men are called the World but no wher the Elect alone But 2. supposing the World wer sometyms understood to be only the Elect yet it cannot be so understood here for that it would render these words of our blessed Lord void of sence and nonsensicall which were blasphemous to think For according to that acceptation the words would
Circumcision yet the Lord had not wholly passed by the Gentils and left them destitute of the Truth or of what might he knowne of him 2. That those of the Gentiles who improved what was given them inwardly from the Lord and kept the Law inwardly delivered unto them were more acceptable unto God then the Iewes who had the outward priviledges of the Law and Circumcision and did not rightly use them so that the Uncircumcision was counted Circumcision and the Circumcision Uncircumcision and hereby hee takes occasion to beat downe the Pride and conceitednes of the Iewes as if they were the only people of God and God were only their God wheras the Apostle saith is hee the God of the Iewes only is hee not also the God of the Gentiles yea of the Gentiles also 3. Rom. 29. And also by this means hee encourageth the Gentiles and preacheth Glad tydings among them to take away all ground of despaire or unbeliefe from them as if the Lord had utterly rejected them becaus of the want of these outward Priviledges bestowed upon the Iewes With which glad tydings hee begins this Epistle shewing First that hee had received Grace and Apostleship to his Brethren for obedience to the Faith among all nations i. e. that all nations might give obedience to the Word of Faith which hee preached which imports a Call from God unto all nations to beleeve Secondly hee sayeth that hee was a Debter both to the Greeks and Barbarians which holds sorth the obligation that was upon him from the Lord who had called him to preach the Gospell unto them then he proceeds to declare what the Gospell was and what was revealed therein both to beleevers and unbeleevers to the just and to the unjust whether Iewes or Gentiles as to them who believed it was the power of God unto Salvation and therein was the righteousnes of God revealed unto the just from Faith to Faith but to them who believed not but wer unrighteous and held the Truth in unrighteousnes therein was the wrath of God revealed against all their ungodlines and unrighteousnes Now in the 19. verse hee answereth secretly an Objection which is to this purpose How is it Paul that thou sayest in the Gospell is revealed the righteousnes of God from Faith to Faith unto the just and also that the wrath of God is from heaven revealed therein against the unrighteous seing the Gentiles have not had the Gospell preached unto them all this tyme by past in which they have lived in their ungodlines and unrighteousnes To this Paul answers That which might be knowne of God was manifest in them for God had shewed it unto them which is as much as to say though the Gospell came not unto them outwardly by the ministry of man yet it came unto them inwardly by the ministry of God himselfe becaus That which may be knowne of God is manifest in them for God hath shewed it unto them So that it is manifest that by this expression That which may be knowne of God and as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood the Gospell which is a very significant way of expressing it the Gospell is that which may be known of God by men being that which hee hath made manifest and hath shewed unto them The Word that was in the begining with God in which was life and the life is the light of men which is the true light which ligteth every man that cometh into the world that all through him might beleeve This is that which may or can be knowne of God and no more can be knowne of him but what the Gospell which is the Word of God doth reveal and this Word is the Light of men which lighteth every man that cometh into the world which is not only the Power of God unto Salvation unto every one that beleeveth but is the Power of God unto every one that they may beleeve in the day of their visitation Agreeable unto this is that the same Apostle writeth unto the Colossians 1. cap. 23. that the Gospell has beene preached unto every creature which is under heaven but according to the Greek it is which is preached in every creature under heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every creature i. e. in every man as when Christ said to his Disciples preach the Gospell to every creature i. e. to every man in which Gospell has the righteousnes of God beene revealed unto men in all ages and Generations even among the very Gentiles both the just and the unjust to the just therein hath beene revealed from heaven the righteousnes of God from Faith to Faith to the unjust therein hath beene revealed the wrath of God from heaven against all their ungodlines and unrighteousnes who held the Truth in unrighteousnes and this was a righteous thing with God so to doe so that none of the Gentiles but have had the righteousnes of God revealed unto them in rewarding the Just and Well-doers and in punishing with wrath from heaven the unrighteous and evill-doers as it is Rom. 2. 9. 10. Tribulation and anguish upon every soule of man that doth evill both Iew and Gentil but glory honour and peace to every man that worketh good both to Iew and gentile also But by this manifestation of God in the Gentiles our Adversaries deny that the Gospell or any manifestation that is of a saving nature is understood and it hath passed generally among them that it is but some naturall illumination which they have called the light of nature and the Law of nature which flowes from a mans owne mind and understanding as a meer naturall man which is woefull ignorance darknes in them so to doe as may appear from what is already said If no more should be added to refute this their corrupt Glosse Yet I find it with me to ad somethings further for the clearing of this matter and here I give notice to the Reader that whatever this manifestation of God be there is no question or debate betwixt our adversaries and us concerning the Universality of it for they grant that it is given to every man only they deny that it is Evangelicall and of a saving and spirituall nature which I prove it to be for 1. if it wer not Evangelicall and the very Gospell it selfe in an inward ministration it would quite render the words of the Apostle impertinent and contrary to the purpose hee treats of for Paul is here shewing what the Gospell was and what was revealed in it both to the just and the unjust and becaus the unjust among all the Gentiles and Nations had not the Gospell outwardly administred hee shewes they had it inwardly God having shewed it unto them and this hee gives as the cause of what hee had affirmed of the Gospell Now if Paul had understood this inward manifestation to have beene only the naturall Illumination of mans owne understanding hee could not have given it as a
Gentiles together shewing that the Gentiles were not so cast off but that as to what was the maine and principall thing To wit the word of faith the Gentiles did share with the Iewes and that whoever among the Gentiles did beleeve and call upon the name of the Lord were saved no lesse then the Iewes for said he there is no difference betwixt the Iew and the Greek for the same Lord over all is rich unto all that call upon him and whoever beleeveth on him shall not be ashamed Now in the 3. and 4. Chapter hee giveth the Reason why the Iewes who sought after Righteousnes did not attaine it even becaus they sought it not in Christ but in the Law and the legall ministration wheras God had not appointed that for Righteousnes but to point unto Christ who is the end of it for Righteousnes unto every one that beleevs vers 5. And this hee proveth Viz. that Christ is the end of Law for Righteousnes from Moses words Deuter. 30. shewing that by that word of faith which Moses said was nigh unto the Iewes and in their heart so that they needed not say who shall ascend into heaven for it or descend into the deep is understood Christ. Otherwise hee could not have brought Moses words as the Reason or proof why Christ was the end of the Law as here hee doth Againe hee affirmeth for a man to say in his heart who shall ascend into heaven were to bring downe Christ from above or to say who shall descend into the deep were to bring him up from the grave which cannot be wherby it is manifest that by the word he understands Christ whom hee calls the word of faith which hee and his Brethren did preach And so they preached him nearer unto men then either Heaven or the grave The word is nigh unto thee even in thy heart and in thy mouth Some may say how is Christ to be understood to be in the mouth I answer It may be in Relation unto his being given unto men for the food of their soules according to what Christ said hee that cateth me shall live by me Now the food is put in the mouth that it may be nourishment unto the body so here is an allusion unto that as if Moses and Paul had said thou needs not perish for want of Christ the food and the life of thy soule for hee is as nigh unto thee as thou canst desire him as the very meat when it is in thy mouth yea hee is yet noarer Even in thy heart for now the meat may be put into the mouth and yet becaus of weaknes or some Impediment in the body the vertue strength of it may be hindred to goe unto the heart for the strengthning comforting or quickning of the same so though it wer in the mouth yet a man might die as being so weak that hee could not draw the vertue of it into his heart and indeed so it is with us men in the unconverted state wee are in such an impotent condition to doe any thing for our selvs that if life and vertue from God were not brought so near us as to be put in our very hearts wee could not live for wee are not only weak and sick but wee are dead in sins and trespasses and this is the wonderfull mercy of the Lord that hee hath brought this bread of life as near us as is possible for our quickning and salvation hee hath put it not only in our mouth but in our heart yet if the heart doth not kindly receive it nor suffer it to have its operation therein notwithstanding it is brought so near it will not give life unto the heart but be a savour of death unto death thereunto But wher the heart doth receive it so as to unite therwith it not only becometh life unto the heart soo as to fill it with pure Heavenly refreshment and joy and with most excellent and Heavenly breathings thoughts desires and meditations concerning the Mercy Goodnes Power and Love of the Lord and of his Wisdome Righteousnes Purity and Holines or whatever else it tasteth of and enjoyeth in him but also becometh a most abundant wellspring of life unto the mouth wherby it is opened after a marvelous manner to utter and expresse the thoughts and feellings and joyes of the heart in living words which are spirit and life having of the very vertue of the divine life in them which as they are a most sweet and acceptable favour unto God so are they of great use and service unto men both for quickning the dead and for refreshing and building up the living yet more abundantly in the power of that life which has quickned them And thus the word springeth up from the heart into the mouth but here it as it were descendeth from the mouth into the heart therfore it is first said to be in the mouth the word is near thee in thy mouth and in thy heart Now that this was the priviledge of the Gentiles no lesse then of the Iews to have this word so near unto them as to be in the mouth and in the heart The Apostle doth plainly affirme and so that the Gentiles who beleeved were saved no lesse then the Iewes for saith hee There is no difference betwixt Iew or Greeke but the same Lord is rich unto all that call on him And that these Gentiles who did call upon the name of the Lord and were saved were not under any outward administration of the Gospell is most evident from the Objection framed by the Apostle vers 14. 15. and his Answer thereunto The Objection is occasioned by Pauls saying that the Gentils who called upon the name of the Lord were saved Now it might be objected How shall the Gentiles call on him in whom they have not beleeved And if it should be replyed that some of them did beleeve The Objection is How shall they beleeve in him of whom they have not heard And if it be replyed they have heard the Objection remains How shall they hear without a Preacher and if it be replyed they have had a Preacher the Objection in the last place is who or what Preacher hath beene sent to them for how can they preach unlesse they be sent As it is written How beautifull are the feet c. Hereunto the Apostle doth not reply that Preachers have beene outwardly sent unto them for at this time The Gospell as to its outward administration had not gone over all the world but this hee givs for the direct and positive Answer But they have not all obeyed the Gospell c. So then faith come by hearing and hearing by the word of God So hee grants that they could not beleeve without hearing and that they could not hear without a Preacher which Preacher hee doth not say was any man sent unto them by whom they did hear but thus So then saith he Faith cometh by hearing and
deale of yea nought elce but ill-will destruction yet thus malicious do the crooked conceits of some men render Wisedome but I had rather beleeve the Testimony which the Apocrypha givs of wisedome That she is not subject to hurt ready to do good and kind to man sted fast and sure the very breath of the power of God a pure streame flowing from the glory of the Almighty into which therefore no such defiled thing as cruelty or dissimulation can fall And this I am sure is most agreeing to the Testimony which the Evangelists and Apostles give of Christ that he came not to do hurt to any but good to all not to condemne primarily but to save So let every man mind that which convinceth him of his folly in secret expostulats with him about it saying how long wilt thou love this evill way of thy owne heart and lovingly adviseth him kindly woeth him to turn at the Reproofs of instruction if he intends to get in to the way of life or witness the out-pourings of the spirit of wisdome upon him Consonant to this is Amos. 4. 13. Loe he that formeth the mountains and createth the wind or the spirit and declareth unto Man what is this thought c. The Lord the God of Hosts is his Name He that created the spirit for so the Hebrew word also signifies and so the Septuagint renders it the spirit of man the same upholdeth it to this day dwelleth within it in his owne divine seed and principle and in it it is that Man lives and moves and hath his being This is he who sheweth unto Man unto Man indefinitly that is to Mankind to every Man his thought what it is what his heart soule mind spirit runs out after and the Lord God of Hosts saith the Prophet is his Name Now the thoughts of man are within him hid from every eye save that which is so inwardly present every where that all things are naked and bare before him and the thoughts being thus within can not be shewne unto man but by an inward conviction even there where his thoughts are and he that doth thus convince man within of that which is within must be within and there exercise and manifest his convincing power and every man that cometh into the world having that in him that thus sheweth him his thoughts as there is no man that lives that hath it not and the Prophet asserting that he which doth thus shew unto Man his thoughts is no other then God himself the Lord God of Hosts who created Man and his spirit out of which his thoughts arise and consequently knoweth them all It doth most necessarily follow that this God who searcheth the heart and tryeth the reines is in every man that cometh into the world This is so cleare and consequentiall that no reasonable Man that considereth it in an un-prejudicate mind can deny it But this Doctrine is further confirmed by God himself 6. Genesis 3. My spirit shall not always strive judge plead or contend in man for that he is flesh c. Thus is it in the Hebrew and thus it ought to be rendred rather then with Man and it being so what 's more plain from these words of God himself concerning the wicked old world Then first that even to this unbeleiving ungodly generation who by their impenitency had provoked God to repent that ever he had made man and to resolve now to cut of mankind He God had first given them a day of visitation in which he did strive plead and contend with them by his spirit in them before he gave them up to destruction And secondly which naturally flowes from this that that which strives and judges for God in Man and pleads Gods righteous cause with man in the secret of his heart and conscience is not a bare meere naturall light as the dark dreaming Divines of our days do say which can not save but onely condemne destroy and leave without excuse But is the very salutiferous spirit of God himself which created man and alone hath power to save or destroy him as he answereth the long-sufferance and goodness of God which the Apostle saith leads to Repentance or despiseth it and sets it at naught But as plaine as this Testimony of God himself is in the case yet because it thwarts the preconceived opinion of these men and overturns the whole fabrick of their Divinity and Analogy of their faith so called it must not be suffered to passe under a double vayle First of an ambiguous translation of the words Secondly of a misty meaning put upon the words so ambiguously translated on purpose to make way for it viz. That God did not strive with this ungodly world by his spirit in themselvs but onely by the ministry and preaching of Noah And for both these they have their somewhat-to-say First as to their translation they say The Hebrew language is concise and so by one word in it many words in other languages are often times expressed and that particularly this word by me precisely rendred in signifies also with from among by and sometimes into Answer The Hebrew language is not so concise but that it hath proper words for every one of those English words and in the Greek and Latin languages how copious soever they be the same Word hath divers significations yet it follows not but that both in those languages and in the Hebrew these words have their most naturall and proper signification which must be kept to unless some weighty Reason requires an other word to be used so that as to the traslation this is First plaine from their owne concession that the word doth signify in as well as with in the Hebrew language and so I have as much ground from the Hebrew to render it in as they can have to render it with And Secondly I do assert and any man that is but a little skild in the Hebrew Grammar knows that in is the very proper most naturall signification of the word and consequently if the sence doth not command another word to be used as it doth not here in is to be kept to although with be as good grammaticall sence and as proper a word if it were not ambiguous to express the mind of the spirit of God by in this place for when the Lord striveth in any man by his spirit he striveth with him But becaus with seems to leave some scope for their gloomy glosse That God onely strove with them outwardly therefore in which puts it out of all controversy that the spirit of God strove with them in themselvs is to be kept to in being as much the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew as it is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke or of in in Latin when the sence doth not necessarily require another word And thus the Septuagint The Vulgar and Interlineary Versions whose opinions in Religion did not sway
unto them and how could he be offered unto the Gentiles to kiss him if it were impossible for them so to do this were contrary to that righteousness and sincerity that is in God so that in these Words is plainly held forth a day or time of visitation wherein it was possible for them to be saved and escape the wrath of God Kiss the Son least he be angry and ye perish from the way Psalm 50. 1. The mighty God or the God of Gods even the Lord hath spoken and called the Earth from the rising of the Sun unto the going down thereof This is an universal call unto all Nations Psalm 98. 2. The Lord hath made known his salvation his righteousness hath he openly shewed or revealed in the sight of the Heathens Now what was this but the Gospel in which as said Paul the Righteousness of God is revealed c. And Christ in Scriptureis called the salvation of God which was in some measure made known or manifest in them though not as to the outward Name yet the power light and life thereby signified was made manifest in them Proverb 8. 1. Doth not Wisdom cry and understanding put forth her voice vers 4. Unto you O men I call and my voice is to the Sons of men verse 5. O ye simple understand Wisdom and ye fools for to these she also calleth none excepted be ye of an understanding heart verse 6. Hear give Ear or hearken there in the heart for I will speak of excellent things And verse 31. She tells us she rejoiceth in the habitable part of Gods earth yea that her delights are with the Sons of men Who of all the Creatures alone are created capable of her inhabitation cohabitation fellowship and Communion in the Spirit And therefore unto them alone she speaketh on this wise Verse 32. Hearken unto me O ye Children for blessed are they that keep my ways Verse 34. Blessed is the man that heareth me watching daily at my gates waiting at the ports of my doors Why so what shall he reap thereby doth thy appearance Wisdom in and unto the Sons of Men even to fools and simple ones tend to their blessedness to bring them to a blessed State Yes Verse 25. for who so findeth me findeth life life indeed life eternal and shall obtain favour of the Lord. But he that sinneth against me that doth not love and receive me but rejecteth my instruction wrongeth his own Soul all they that hate me which none can be said to do to whom she hath never appeared seeking their love love death What can be spoken more plain to the holding forth a day of visitation for good not watching only for evil as some Apostles of darkness speak to the Sons of men indefinitly Tantamount to this is Proverb 9. 1. 4. Wisdom hath builded her house she hath hewen out her seven pillars She crieth who so is simple let him turn in hither turn in whither to whom to what let him turn in saith wisdom hither to me who am within cry within call within lift up my voice within Therefore to the simple she saith let him turn in hither and as for him that wanteth understanding she saith to him c. What! doth wisdom appear speak to visit such Yes she doth if we may believe her Who is then this man that wanteth understanding is he a Saint or a Sinner a believer or unbeliever a Regenerate or unregenerate one I think none will be so sottish as to say that the Saints the Believers the Regenerate are these fooles that are void of understanding It necessarily follows then that they are the unconverted the unbelievers the unregenerate and consequently that to such while such Wisdom appears and speaks and what saith she to them why Verse 5. Come eat of my bread and drink of the wine which I have mingled Verse 6. forsake the foolish and live and go in the way of understanding For thee then though a foole though void of understanding without the knowledge of God and so without God and without Christ in the World for thee even for thee I say Wisdom taketh care for thee even for thee she hath prepared bread and mingled wine and to thee she saith come eat of my bread the bread of life and drink of the wine which I have mingled Behold the Visitation the loving the kind visitation and tender of wisdom to those that know her not that heed her that regard her not that believe not in her But who or what is this Wisdom here spoken of is it not some common gift some natural thing that 's common to all elect and Reprobates only Common restrayning but not saving grace which convinceth and condemns but converts not nor hath power so to do No no this Wisdom of which the holy Scripture here treats is the highest wisdom the wisdom of the most high even Christ Iesus the wisdom of God the Son and wisdom of the Father whom he hath given to be a light to the Gentiles and his Salvation to the ends of the Earth who calleth and cryeth unto all directing and pointing all men to turn in to with in themselves that they may hear his voice live Whose Ministers then are all those that would perswade the greatest part of mankind that Christ appears not to them intends nothing for them but doth all that he doth with them in them towards them only to augment their Damnation Surely these are not the maydens that wisdom nor Ministers that Christ hath sent forth though they pretend to come in his Name but are the right ministers of Antichrist The same truth is again confirmed Isaiah 42. 6. I the Lord have called thee in righteousnes will hold thine hand and will keep thee give thee for a Covenant of the people for a Light to the Gentiles c. The like place follows Isaiah 49. 6. It is a Light thing that thou shouldst be my servant to raise up the Tribes of Iacob to restore the preserved of Israël I will also give thee for a light to the Gentiles that thou may be my salvation to the end of the earth Many other places might be produced to shew the same thing but these are testimony sufficient that not onely the Apostles but Moses and the Prophets declared of this universal dispensation of Light given unto all men for salvation Argument 10. From a Collation of divers Parables given forth by Christ clearly pointing at the same thing Matth. 13. From Verse 3. To the 24. Here is the Parable of the sower expressed at large the interpretation of it given by Christ himself holding forth that it was one and the same seed that was sown in all the foure grounds though onely One ground brought forth the fruit WHich foure grounds do signify and represent all men in whom the seed which is called the Word of God hath been sown even that Word before mentioned the very seed of Regeneration for
light and life sufficient unto salvation Which saving mercy of the Lord visits every man till he hath wholly filled up the cup of his iniquity against it and then he is left to himself A threefold instance of this thing the Scripture gives us first of the Amorites Idolaters that possessed the Land of Canaan in Abrahams time The iniquity of the Amorites saith the Lord to him is not yet full How not yet full because the mercy of the Lord continued yet to visit them and they had not yet wholly outsinned the time of the mercifull visitation of God given them The second is that of the Jews over whom Luc. 13. 34. Christ lamented saying O Ierusalem Ierusalem c. O that thou hadst known in this THY DAT the things that belong unto thy peace but now they are hid from thy eyes And again how faine would I have gatherd thee as an hen gathereth her chickens but thou wouldst not therefore thy house is left unto thee desolate The third instance is that of the people of the old World of whom the Lord said my Spirit shall not alway strive in man for that he is also flesh c. All which do plainly imply a day of visitation unto them that perish and consequently that salvation was possible unto them through the appearance of God in that day Argument 3. From that universall duty that is upon every man to believe and call upon the Name of the Lord. THat it is the duty of every man that comes into the World to beleeve in and call upon the Name of the Lord is evident from Scripture Powre out thy wrath upon the heathen that have not known thee and upon the kingdomes that have not called upon thy Name Jer. 10. 25. And why so doubtless because they ought to have known him and called upon his Name For punishment implies and is the wages of sin Now if not to know and call upon the name of the Lord were their sin then to know and call upon him was their duty Again these words who have not known thee import saving faith and knowledge Viz. who have not known thee in a believing way Again Prayer true prayer and faith are inseperable companions joyned together by God So that if the Lord hath required the heathen and Kingdomes of the world to call upon his name then he hath required them to beleeve as it is plain from these words how shall they call on him in whom they have not believed Rom. 10. 14. Psal. 62. 7 8. 65. 2. And if he hath required of them to beleeve then Christ the name of God the object of faith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been in some measure manifested and held forth unto them as the Apostle again answers to that objection Isayah 45. 22. have they not all heard yes No doubt their sound went out through all the Earth and their words unto the end of the world Rom. 10. 18. Psal. 19. 3. In all which places faith and prayer are conjoyned And remarkable it is that God is said to be Psal. 65. 2 5. the hope and confidence of all the ends of the earth unto whom all flesh come because he heareth prayer He is the ground of their hope and confidence and in him they ought and may confide as the God of their salvation This is further shewed by that inward Testimony in the heart of every man which sheweth him that there is a God or supreame Being for the same that sheweth man the existence of God sheweth him that he is to confide and trust in him to worship and call upon his Name to love feare and obey him c. Of which Paul spake saying to the Athenians That God made all nations of one blood that they should seek him c. Act. 17. 27. And hereunto he giveth them even all Nations atwofold ground of encouragement First because God is not far from every one of them that is to say because he is nigh unto them Very nigh yea so nigh that in him they live and move and have their being Secondly because they are his of-spring and children and he their father which holds forth most sweet and comfortable things unto the children of men Viz that the Lord doth regard them in so neare a relation notwithstanding their degeneration And thus much is clearly held forth by our blessed Lord and saviour in the Parable of the Prodigal son whose father still reckoned him as his son saying this my son was dead and is now alive was lost and is now found So that all men in a naturall condition while the day of Gods mercifull visitation remains towards them in some sence are the children of God that is to say his dead and lost children whom he visits to quicken and find them And this is for the seeds sake there is a seed of God in them of which it is possible for them to become the children of God as it springeth up in them to leaven and change them into the image of God And so in the naturall unconverted state they are his children not actualy but potentially that is they are in a capacity to become his children through that divine seed which is in them Therefore God is nigh unto them and lookes upon them in so neare a relation And this is the foundation or moving cause why all men should trust in the Lord worship and call upon him wherefore the nighness mentioned by the Apostle must needs signify a nighness of the Lord unto all men in mercy as a father unto his children he sees them dead and lost and the bowells of his tender love yearns towards them so that he comes nigh unto them in the tender love and mercy of a father to quicken and find them But to the falne Angels he stands in no such near relation It is I say the nighness of the Lord even in his saving mercy and in a saving way to all men that is the ground and foundation by the Schoolmen called Objectum formale the formall object why they should beleeve and call upon him For the act always praesupposes its formall object So that if the Lord requires all men to beleeve in and come unto him as children unto a father and seek from him that which is good for them in that relation then certainly he doth hold forth himself unto them in such a way as its possible for them to beleeve in and find him For it is as unreasonable a thing to require a man to beleev in that which is not held forth as an object of faith as to bid a man hear and yet speak nothing or look upon this or that thing when there is no such thing to be seen or presented to his sight or to bid a man smell tast or feel when nothing is exhibited to be smelt tasted or felt And so if the Lord ought to be beleeved in by all and that as a God of mercy as nigh
as a father c. then certainly he doth reveal himself in such a way in some measure For how can they beleev in him of whom they have not heard and how can they hear without a preacher and who is this Preacher that all nations must hear but the word of God seeing all never heard any outward Preacher And seing its the duty of all to call upon the Lord what should they call upon him for if not for saving-mercy healing and quickning mercy if not for salvation and for that which is sufficient to save them should the soule when it s to seek the Lord onely seek him for the things pertaining to the body and neglect to petition for its self that it may be saved from sin and wrath from death and evill Now if the soule may yea ought to pray for these things must it not pray in faith beleeving it's possible to attain them if the soule in its seeking must so beleev then are they attainable at least Elce the Lord should require men to beleev a lye and that which is false even to beleev that to be attainable which is not so if salvation be not at least possible to every soule in a day of visitation but to say that God requireth any man to beleev a lye is injurious unto the veracity and righteousness of God which his witness in every Conscience declareth Some may say Arminius argued thus for universall grace having just such an Argument To which I answer if it were so I have not received it from him but from the Spirit of truth wich hath let me see the truth of the thing in my owne heart and any that are acquainted with Arminius his writings can not but see that I prosecute it not in his way But in another more convincing and which hath a deeper reach to the inferring of grace universall Evangelicall de primo given unto all wich Arminius never pleaded for nor affirmed But it may again be objected that this seems to contradict another principle which we hold Uiz. that wicked men should not pray To which I answer No such matter for we onely say that wicked men abiding in wickedness impenitence and unbeleef ought not to pray but first to repent and beleeve and then pray Argument 4. From the very Nature and intent of the Gospell THe very Nature summe and import of the Gospell is glad tydings of salvation unto all people holding forth the Good will of God towards them pointing at and directing them to a principle by closing with which peace and reconciliation with God is obtained and the forgiveness of sin received And thus did the Angel of the Lord publish the Gospell unto the shepheards at the nativity of Christ according to the flesh Behold said he I bring you Good tydings of great Ioy which shal be unto all people Luc. 2 20 19. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Glory to God in the highest and on earth peace Good will towards men According to what the Lord said unto Abraham in his day in thy seed which is Christ shall all the Nations of the earth be blessed Object But our Adversaries according to their old corrupt glosse say that by all people is to be understood not all particulars but some of all sorts Answ. This is manifestly contradicted by another principle of their owne Viz. that immediate Revelation is ceased From which and their concession that the Gospell is really glad tydings and holds forth the reall love and good will of God unto some I thus argue ad hominem as they speak If the Gospell be no otherways glad tydings to any but as it is to all and every particular then it is glad tydings to all and every particular But the first is true Therefore the latter The connexion of the first proposition is so cleare that nothing needs to be said to it The second proposition Viz. that the Gospell is no otherwise glad tydings to any then to all and every one in particular is thus proved The knowledge that any particular among you can have of the Gospels being glad tydings unto them and holding forth the love and good will of God towards them is either because they know the Gospell to be so universally to all and every one or elce because of some speciall immediate Revelation from God assuring them that though the Gospell be not glad tydings unto all men but that many are yea the far greater part of mankind excepted yet it is so to them in speciall God having revealed it unto them by name that they are included in that particular small number to whom the Gospell is glad tydings But this way you wave as denying immediat Revelation Therefore must run to the former there being no third way conceivable And indeed upon that ground it is clearly deducible for if the Gospell be glad tydings to all particulars then any particular may without hesitation conclude it so to him For from the universall to the particular or particulars is a most certain and infallible consequence As for example I or any man may conclude our selvs as descended from Adam because all men universally are so And on the contrary from never so many particulars if there be any exception of but any one it doth not follow unto any particular whatsoever So no man can conclude himself descended from Abraham because 't is most certain many are so Just thus if the Gospell be onely glad tydings unto many and not unto all and every particular it follows not that it is just so to me or thee For that it is as probable that we may be among the secluded as included if the Lord hath not particularly revealed it to us Now before any man can beleeve the Gospell it must be held forth as a thing certaine and as such must be made knowne unto him For what is a mans faith but the particular application of the Gospell or thing therein held forth unto a mans self or mans laying hold on the Grace offered and beleeving that it belongs to him Which he can never doe untill it be so made knowne to him and that certainly not by faint or rash conjecture For true divine faith relys not cannot leane upon meer conjecture but onely upon certainty And herein faith differs from Opinion which always relyes upon conjecture and therefore is but faint and fluctuating weak and feeble as is the foundation upon which it relyes Wheras that certainty which is the right basis and foundation of true faith is strong and can never faile Again the Gospell can not be glad tydings to any further then it is certainly known to belong to them because uncertain tydings can never be glad tydings the uncertainty thereof so hindring the heart in closing there with that it cannot come to have joy therein but is rather kept in an anxious sadness till it knows the certainty of
Scripture they lay violent hands on is Rom. 9. Where they say it s said Iacob have I loved and Esau have I hated before the children were born c. Answ. 1. There 's no such thing said there nor any where elce but those words Jacob have I loved and Esau have I hated are by the Apostle cited out of Malachy 1. 2. 3. Which were spoken long after the children were borne and gone And all that the Apostle saith that was said before the children were borne is onely the Elder shall serve the yonger 2. Though the decree of God concerning them was not onely before their birth but as hath been said from everlasting Yet it did not respect as its Object Iacob and Esau simply before they were born but as born and having a day of visitation given them the one Iacob as seeking after and obtaining the elect seed signifyed by the birth right the other Esau as rejecting and despising it till the time of finding it was elapsed and then though he sought it and that withtears he could not find it 3. The Apostle doth plainly signify this whole matter of Iacob and Esau to be a figure signifying that the Election runs not in a carnall line as the Jews apprehended as if they were elected because descended of Iacob and others reprobated to give check now to this carnal conceit the Apostle shews that it doth not run in any line of carnall generation but in that of Spirituall regeneration Vers 7. 8. In Isaac shall thy seed be called that is saith he opening the thing signifyed by the figure they which are the children of the flesh are not the children of God but the children of the promise i. e. who are born of that elect and divine seed are counted for the seed And thus Iacob in the figure represents all beleevers that are born of the elect seed And Esau all others Now to Iacob and his posterity was given the promised Land which signifyeth the kingdome of heaven which is given to the truly regenerate But Esau and his posterity are shut out unto the wast and desolate mountains signifying the outer darkness into which the children of unrighteousness are cast Yet this doth not prove that either Esau himself or all his posterity were absolutly rejected of God Yea divers Protestants as Luther Oecolampadius and Mollerus do not concede that Esau himself did perish but was rather saved They urge againe Vers 15. I will have mercy on whom I will have mercy c. as being Pauls answer to that Objection is there unrighteousness with God From whence they inferre that God hath not mercy upon all but upon some onely Answ. These words relate not to mens first coming into the world but unto a time after which the much long suffering of God was extended unto them which they despising and resisting do provoke the Lord to withdraw his mercy from them and yet perhaps visit others with his mercy after as much or more provocation and never leave them till he hath gained them to himself which is a wonderfull discrimination of the free love of God And thus after a time of gratious visitation though never so small he may have mercy upon some to give them yet a longer time and yet not have mercy upon others so as to give them any longer time of forbearance or repentance which is no unrighteousness with God but a very cleare demonstration both of his righteousness and mercy They urge again Vers 17. For this cause have I raised thee up meaning Pharoah that I might shew my power in thee which was for his destruction Answ. It is not said for this cause I raised thee up from the beginginning without giving thee any time of mercy and long suffering wherin thou mightst have repented Nay it s plain it relates to the time of Pharoahs great provocation Lastly they urge from this Chapter Vers 21. c. Hath not the power potter over the clay c. Answ. The Apostle alledgeth this example to clear the righteousness of God by reasoning from the lesser to the greater thus If the Potter may do so with the clay much more the Lord do so with men i. e. have more abundant mercy upon some and appoint others unto destruction after he hath indured them with much long suffering and given them space and place for repentance wherin salvation was possible to them Peter testifying that the long suffering of God is salvation i. e. tendeth thereunto as Paul also testifyeth saying the riches of his for bearance leads to repentance which yet some despised It is also said that Iesebell had given unto her space to repent c. But repented not and so have others neglected the space and day given them So that the Lord deals not altogether with men as the Potter with the clay for the clay being a substance void of sence and Reason inanimate and uncapable of all sence of honour or dishonour the potter may use it as he pleaseth any way But men being capable of reason and understanding and consequently of righteousness and unrighteousness the Lord deals with them onely in such ways as may be answered by the very testimony in their own consciences that his ways towards them are ways both of mercy and righteousness as is already demonstrated so that not onely the righteousness of God but his very mercy shall condemne the reprobate because they have sinned against the mercy of the Lord and rejected it so become vessels of dishonour The Lord dishonouring them because they have dishonourd him through unbeleef and impenitence Another Scripture which they presse into their service is Act. 13 48. And as many as were ordained to eternall life beleeved Answ. The words may be translated thus And who ever or as many as beleeved were ordained unto eternall life or ordered or placed into eternall life But although the common translation should be admitted it provs not what they intend For we grant that as whoever beleeve are ordained to eternall life so whoever are ordained unto eternall life do beleeve which hinders not but that others may have had a day of visitation wherin it was possible for them to have beleed but God did fore know that they would not beleev and so de did not predestinate them to life Another place they call to their assistance is Jude 4. which speaks of some which were before of old ordained unto condemnation Answ. We grant that some are ordained from old unto condemnation but say it s for their unbeleef turning the grace of God into Wantonness c. as Jude there speaks Another place they build upon is Jo. 6. 37. which saith all that the father giveth me shall come whence they would inferre that none can come unto Christ but who are given him that is who are elected and they all shall Answ. There is a more Generall giving and so all men yea all things are given unto Christ. Matth. 11. 27. Jo.