had knowledge as that was which Paul spake of in that place but the place speaks not of faith in Christ onely it would have men to be fully perswaded in their hearts of the lawfullnes of what they doe and likewise to refraine things lawfull in themselves rather then to be a stumbling block to their weak Brother and so much for this Objection Object Christ dyed for all but not intentionally he taking the nature of man upon him his death must needs extend to all of that nature in the sufficiencie of it but neither God in giving Christ nor Christ in giving himself ever intended the benefits of his death remission of sins and eternall life to any but the Elect. Answ First I answer by way of concession that God never intended the benefits of Christs death to any but the Elect if we take Election according to the Scriptures for it is the will of the Father that those and none but those that believe should have eternall life and believers only are the objects and Subjects of Gods Election for Election looks not on men in Adam but in Christ I speak only of such as have the Gospell plainely and powerfully preached to them but seeing most men doe conceive that God doth elect some men to life in unbelief and leaves the rest we shall state the Question thus Whether God did ever really intend that those men which perish and are damned should have believed and so have come to life And to this I answer affirmatively for it was shewed before that God commanded all men to believe in his Son that they might be saved Mark 16.15 16. Ioh 12.36.37 That he threatneth all those which believe not with everlasting destruction from his presence and the glory of his power 2 Thes 1.7 8. and that because they belive not Joh. 3.18 and because they received not the truth in the love thereof that they might besaved but had pleasure in unrighteousnesse as 2 Thes 2.10.12 That hee pittieth those that perish through the abuse of his grace extended towards them Psal 81.8.13 Matth. 23.37 Luke 19.41.42 Therefore it evidently appeares that he intended the benefits of his death viz. remission of sins and eternall life to those who by trusting inlying vanities for sake their own mercies Jonah 2.8 and drawing back to perdition Heb. 10 39. as well as to those who believe to the saving of their souls Heb. 10.39 But yet further consider these Scriptures Joh. 3.17 God sent not his Son into the world to condemne the world but that the world through him might be saved This Scripture which sets forth the act of Gods love in sending his Son into the World declareth also his end and intention therein negatively not to condemne the World affirmatively but that the World through him might be saved Againe Iohn 12.47 If any man heare my words and believe not Iudge him not for I came not into the world to judge the world but to save the World Why will not Christ judge those men that heare his words and believe not because he came to save them Againe Ioh. 5.34.40 Christ speaking to the obstinate Iewes saith unto them these things speak I unto you for what end that yee may be saved And yee will not come to me that yee may have life Neither doth Christ herein expresle his owne desires and intentions of the salvation of those obstinate Iewes but the will and intention of his Father also For he came not downe from Heaven to doe his owne will but the will of the Father which sent him therefore it appeares that as the death of Christ was extended to all so likewise the benefits therof were both by the Father and the Son intended for all Object If God sent his Son and it be his desire to save all men and yet all men are not saved then God misseth his end and is disappointed of his desire which is very unsuiteable to him Answ If God had sent his Sonne with an absolute and peremptory resolution to save all men whether they did receive him or reject him then all must be saved or God disappointed which cannot be for he doth whatsoever he will and if he work in this sence who can hinder but God in sending of his Sonne did intend he should be a sufficient means to save all and so to save them if they did not resist and dispise this grace of his which if they did he resolved to condemne them and not to save them by his Sonne And whereas it is said that God is unwilling that any should perish and that he desires the salvation of all I conceive it is thus to be understood he is not willing that any should perish for want of sufficient means of recovery and he desires the salvation of all as they are in a lost condition unable to helpe themselves but not as they are considered malicious contemnen of all grace and savour means and mercies for that were to set his attributes at variance and divide God in himself the mercy of whose justice is to afford means of help to that which cannot help it self and the justice of whose mercie is to condemne him that refuseth such helpe and to save him that receiveth it so that his mercie cannot desire the salvation of all but his justice must afford the means of accomplishment and when his justice affordeth means his mercie is said to desire for as what men desire they use means to accomplish so what God useth means to accomplish he is said to desire neither is God disappointed if men neglect this means for the justice of Gods mercie is to render to every man according to his deeds whether good or evill as the mercie of his justice is to provide means of life or salvation so that God is not disappointed in the condemnation of any for his mercie affordeth them means and his justice condemnes them for contempt thereof so that as God cannot worke against himself so therein he is neither crossed nor contradicted but remaineth in his attributes intire and compleat The next thing I shall speak of is the sufficiencie of the means of grace or the sufficiencie of the means which God affords to worke grace or faith in every man That the Gospell was never published to men with plainesse and power but they were thereby enabled to believe and yeeld obedience That God doth enlighten invite perswade and draw all men to himself so farre and so sufficiently that did they improve the Talent and price that God puts into their hands they should certainely come to life and glory It will be needfull before I proceed further to declare what I meane by grace and what I meane by the sufficiency of the meanes of grace Grace I conceive to bee an humble and thankefull apprehension of the free love favour and goodnesse of God and when I speake of the sufficiency of the meanes which God affoords to worke grace in every man I meane
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
THE FULNESSE OF GODS LOVE Manifested OR A Treatise discovering the Love of God in giving Christ for All and in affording meanes of Grace to All Wherein also the 9. Chapter to the Romans and other places of Scripture usually urged against the universality of Gods Love to Mankind are cleared And divers Objections of the like nature answered By L. S. 1 John 4.8 9. He that loveth not knoweth not God for God is love In this is manifested the Love of God toward us because that God sent his onely begotten Sonne into the world that we might live through him Printed in the yeare 1643. To the READER MY endeavour in this little Treatise is to manifest to thee both by Scripture and Reason the full free universall and individuall Love of God to Mankinde is giving his Sonne to death for then that they might live and in affording abundant meanes to discover himself full of Love Grace and Goodnesse to them And notwithstanding many Bookes have beene written wherein this Love of God hath been evidently manifested yet doth this truth still finde many enemies and opposers even of such as have a zeale of God but not according to knowledge and the ground of this their errour I finde to be a mis-understanding of certaine places of Scripture which seemingly contradict this Doctrine which Scriptures have not beene answered in any Booke that I have seene written on this subject of Gods Love Therefore according to my abilitie I have not onely proved this Doctrine by the testimony of divers plaine places of Scripture but have also cleared those other places which are more difficult from being confederate with the opposers of the fore mentioned truth Not that I assume any infallibility in the expesition of those hard places of Scripture but onely declare my thoughts And therein I have not onely satisfied the Letter and I hope the scope and meaning of the places which the contrary expositions have failed to doe but have also done it without any the least derogation from or impeachment to the Excellent Nature and most glorious Attributes of the Almighty God as his Mercy Iustice sincerity Love grace and goodnesse all which the contrary Expositions and Opinions doe directly fight against For there is an inseparable unity betweene the Attributes of GOD which men not considering and so going about to advance one without the rest destroy all For instance to advance power without justice goodnesse love and mercy is not to advance the power of God but to attribute that to God which neither is nor can be in him And the like may be said of all his Attributes And as they all are inseparable in God so doe they inseparably concurre in all his actions and dispensations towards his creatures Now I desire thee for thine owne good seriously to peruse this ensuing Treatise without prejudice or partiality too much in use in these times for generally men see with other mens eyes and heare with other mens eares and not their owne yet wee know that every man must give an account to God for himselfe and therefore that every man should try and judge for himselfe is necessary equall and excellent Wee should not prostrate and debase our understandings to the judgements and opinions of others and thereby suffer them to bee adulterate and corrupted Wee should preserve in our selves a naturall freedome and Nobilitie of spirit in this respect like the noble Bereans unto whom though Paul preached a new Doctrine a Doctrine every where spoken against and persecuted yet did they with all readinesse of minde receive it and searched the Scriptures daily whether the things were so as Paul had told them If wee receive or beleeve any thing because it is in authority credit or practice in the countrey or place where we were borne or bred or reject any thing from the contrary reason it matters not what wee beleeve or what we reject Doe any of the Rulers beleeve in him was the old and corrupt Plea of the proud and hypocriticall Pharises who would neither receive the truth themselves nor suffer others they would seeke and receive honour one from another and reject that truth which had the testimony and honour of God alone The world was never unfurnished of men possest with this Antichristian spirit that having concluded certaine Principles and prescript Formes would subject all other mens judgements consciences and practices thereunto upon the greatest penalties without further triall or examination it being ever a marke and politicke practice of false Religions so to doe for they know that upon due tryall their Doctrines would bee found vaine and groundlesse therefore tryall is to them as the shadow of death Whereas it is proper naturall and Christian-like for us to weigh try and examine all things all the reasons for and against with freedome and ingenuity of spirit and hold fast that onely which is good and nothing is good to us but what wee finde good upon tryall Therefore I say try all things and so try what is here written and embrace or reject it as thou shalt finde it consonant or dissonant to truth which is the desire of him that desires thy increase in the truth and thy good in all things L. S. THE FULLNESSE OF GODS LOVE Manifested in giving Christ for All. THat God is infinite in Love in Goodnesse and in Mercy the Scriptures plainely declare the daily dispensations of God towards his Creatures manifestly demonstrate and all Men confesse but if the love of God be limited to a few it is far from being Infinite he that doth good or shewes mercy to one in misery and passeth by another in the like condition in every respect the defect must be in his heart or in his ability now we know that it is not for want of ability of God shew not mercy to all and to ascribe it to his heart his disposition will or pleasure is to blaspheme his excellent name and nature for what God is in his attributes or what wee attribute to bee inseparable from his nature as Justice mercy love sincerity faithfullnes and goodnesse he must be to all he that is love it selfe goodnesse it selfe must needs be loving and good to all So that it is not suitable to God to pick and chuse amongst men in shewing mercy for he may as well cease to be as to withhold mercy from any one in misery so farre as it is consistent with his other attributes this universall love of God is that which I intend to Write of which I shall manifest by proving these two particulars First that God gave his Sonne to death that all through him might have life And secondly that he affords all men sufficient meanes to discover himself good and gracious to them thereby to beget goodnesse and grace in them And first I shall begin with the first of these That the love of God manifested in giving his onely begotten Son to death was to the whole lump of mankind
that taketh away the sinnes of the word and divers other places there are to the same effect Further consider these reasons or arguments God hath commanded that the Gospel be preached to all men Mark 16.15 Goe preach the gospell saith he to every creature and the Gospel is glad tidings of good things Rom. 10.15 viz. remission of sinnes Luk. 24.47 Salvation Heb. 2.3 and everlasting life Ioh. 5.40 Now if the glad tidings which are to be preached to every creature be the Gospel in beleeving which we have life and for refusing of which we perish then Christ must dye for all for there is no reconciliation without a propitiation without blood no remission without death no life for sinfull creatures for God hath no peace nor remission for that man for whom Christ did not dye and God would not proffer with reverence be it spoken more then he hath to bestow Therefore seeing the gospel is to be preached to all God hath strengthened himselfe in Christ accordingly in giving him for all Againe if God command the gospel to be preached to all and Christ dyed onely for some the gospel being Christ crucified for their sinnes 1 Cor. 15.1 3. then God commands a lie to be preached to the most part of men which were blasphemy to affirme Againe if Christ dyed not for all and God doe not discover for whom he did die then the Gospel viz Christ crucified canot be preached to any man Object The Gospel is to bee preached among all but not to all nor any in particular in unbeliefe wee must tell them Christ died for sinners and no more Answ If Christ died for sinners and by sinners wee understand onely some selected ones then no man hath ground from the Gospel of grace to believe that Christ died for him and so cannot establish his soule in the love and grace of God For Faich comes by hearing and if the Gospel say no more but Christ died for some then all wee can believe is but that Christ died for some which may be and we perish in our sinnes now how shall we believe the grace of God in the Gospel if the Gospel give so uncertaine a sound for as we cannot believe that of which we have not hear'd so neither can we believe more of any thing then what we have heard Obj. Its further objected that we may tell them all that if they believe they shall bee saved Answ Then I would desire an answer to this one Question what men are to believe Some say that we are to believe that Christ died for us if so then as the blind-man said to Christ Joh. 9.36 who is hee that I may believe in him so may wee say where hath God so spoken that Christ hath dyed for us that we may believe They tell us that if we believe that he died for us then he did die for us as if faith did beget truth and not truth beget Faith The thing to be beleeved must be true before I believe it for it is the Gospel of truth that begets faith in us and it alwaies begets a faith in its owne likenesse therefore although Christ died for Sinners if all be not included there is no sufficient ground for any man from the word of truth to believe that Christ dyed for him and so whereas the Gospel is to bee Preached to every man this doctrine will not enable the Ministers thereof to preach it to any man for the Gospel being Christ crucified extends no further then the Crosse extends and when they come to a company of people without faith to preach Christ to them they know not whether Christ dyed for any one of them or not and therefore are unable to say to any one of them that Christ died for their sinnes and there is no other name given under Heaven whereby men can have life therefore this Doctrine of Christs dying onely for some shuts up the Gospel of grace from the World and stops the mouthes of men from declaring the same Obj. The Gospell must not be preached to men absolutely but with this condition if they be converted and repent for before they repent wee must presse the law upon them and tell them that the benefit of Christ doth not pertaine to them Answ We find in the second of the Thessalonians 1. and 8 that Christ in flaming fire will render vengeance to such as obey not the Gospell and Joh. 3.18 he that believeth not is said to be condemned already and that because he doth not believe in the name of the onely begotten Sonne of God and so when Christ gave Commission to Preach the Gospell to all the World Marke 16.16 he addes he that beleeveth not shall bee damned now if such men as are never converted are to bee condemned for not believing then certainely the Gospell belongs to them and is a truth in reference to them before they repent and be converted and what they are bound to believe the Ministers of Christ-are bound to declare to them and besides the Gospell is to convert men and to turne them from darkenes to light to teach them to deny ungodlinesse and worldlines and therefore is to bee preached to men unconverted men in blindnesse and darknes Besides if it told men that if they repent they may and ought to believe that Christ dyed for them it is all one in effect as if they should be told that they may and ought to believe that Christ dyed for them though they never repent for what Christ did was done before they repented and their repenting makes it never the more to be and if Christ did not die for them when they were unconverted it were a vaine thing for them to believe in him though they should repent and be converted Obj. If men were able to repent when they would then we could not preach the Gospell to all men upon this condition if they repent and be converted but repentance is the guift of God and men cannot turne themselves therefore wee may tell them that if they repent and be converted they may believe that Christ dyed for them seeing we we know that God will give Repentance to none but such as CHIRST dyed for Answ Then we should speake to the most of men to this effect doe that which is impossible for you ever to performe to wit Repent and then you may believe that which is not true to wit that Christ dyed for your sinnes a very poore incouragement to or ground of repentance And for pressing the Law on men unconverted I would faine know how they can presse it upon others and exempt themselves from the sentence of it for if the Law be alive considered alone without reference to Christ then all must perish small sinners as well as great seeing all are sinfull and unjust and this pressing the Law before Faith and exhorting penitents only as penitents to believe doth teach men to lay the ground and foundation of their faith in
themselves and so their faith is stronger or weaker as they appeare to themselves better or worse men Must be pressed to repentance love and holinesse from the love and grace of God towards them as sinners they must not first beleeve because they are good but they must be good because they believe Paul the chiefe of sinners obtained mercy and so became a patterne of the large extent of the love of God that no man might exclude himselfe from his grace and mercy in Christ and Christ conversed with Publicans and Harlots therby to shew his desire of the good and Salvation of Sinners and to reprove the error of the Pharisees that thought that Christ should save and respect such onely as were Pharisaically holy and reformed whereas Christ tells them that he comming to save sinners the more sinfull men were the more proper it was for him to apply himselfe to recover reform and save them by his grace Secondly all men are called upon to believe that they may have life Acts 17.30 now God would not call upon all to believe if there was not a Christ crucisied for all to believe in Thirdly Unbelievers are threatned with eternall death and ruine for their unbelief Joh. 3.18.36 Matth. 10.14.15 2 Thes 1.8 9. now if Christ died not for all those for whom he did not die should rather be threatened with condemnation for believing then for unbeliefe yea certainly in whatsoever God condemnes them he would justifie them in this that they did not believe that Christ dyed for their sins for to have believed that if Christ did not dye for them had been to believe a lie then which nothing can bee no more contrary to the God of Truth Fourthly those men which perish are chargedwith neglect of salvation Heb. 2.3 and putting from them the word of eternall life Acts 13.46 and for not receiving the truth in the love thereof that they might be saved 2 Thessa 2.10 and for not comming to Christ that they may have life John 5.40 These and the like expressions are used concerning such as neglect and reject the Gopell by which it evidently appeares that there was life and salvation in the Gospell for them for they could not put that from them which was never there for them Christ would not blame them for not comming to him that they might have Life if there had been no life in him for them if they had come and there is life in him for none for whom hee did not die the receiving of no truth whatsoever would save them if Christ had not shed his blood for them seeing without blood there is no Remission therefore it is cleare that Christ hath given himselfe to the death for all and is become a compleat meanes of life to all Object Christ would not pray for the world much lesse would hee die for the same Joh. 17.9 For Answer to this Objection consider these two particulars First who they were that Christ prayed for Secondly what it was that Christ prayed for The persons for whom Christ prayed were those whom God had given him out of the world vers the 6. such as had received the word of God and did know and believe that he was sent of God ver the 8. such as the world did hate verse the 14. such as Christ sent out into the world vers the 18. whereby it appeares that the persons prayed for were such as did at that time be-believe and so were given to Christ for the World loved them aswell as others whil'st they were in unbeliefe and were of the World And it further appeares that it were the Disciples of Christ only which were there said to be given and prayed for if you consider the 12. Verse Those that thou hast given me have I kept and none of them is lost but the Son of Perdition compared with the 20. Vers where it is said Neither pray I for these alone but for them also which shall beleeve on me through their word Now Christ needs not to inlarge his prayer for those that should afterwards believe if they had beene included in the former words those which thou hast given me for that would have been a vaine repetition Secondly consider what Christ prayed for viz that they might be one and that they might bee kept from the evill of the World now Christ did not desire nor endeavour to make unity betweene believers and unbelievers but the contrary and there was no need of Christs prayer that Unbelievers though elect should be kept from the evill of the World for the World could not discern any thing in the Elect during their unbelief which should cause them to have an evill eye towards them and if by evill wee understand the corruption of the World then they were of those that made the times corrupt and so Christ would have prayed his Father to have delivered them out of the evill or wickednesse of the world rather then to keepe them from it and so the reason is evident by what hath been said why Christ excluded the unbelieving World out of his prayer seeing he tooke occasion from the enmity of the world against his people to make this prayer unto his Father which prayer was in no sense proper for the unbelieving World And moreover hee excepted the world in no other respect but as they were considered opposing their owne Salvation not that he would not have all to bee saved but that the World might not prevaile against his worke in hand the divulging of the Gospel which was to be done by his Disciples therefore is he so earnest for them that the evill of the world might not prevaile over them in their Ministery in his absence that thereby the world might know that he was sent of God vers 21. therefore their Salvation was more implyed in these words I pray not for the World then their condemnation Obj Many men were in Hell that very time that Christ did die and therefore it is a foolish thing to thinke that Christ dyed for them First I Answer that no man is yet in Hel neither shall any be there untill the Judgement for God doth not hang first and judge after and therefore wee see the Scriptures referreth the punishment of men untill the last day so Paul writes to the Thessalouians seeing saith he it is a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest with us when the Lord Jesus shall bee revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and on them that obey not the Gospell of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power when hee shall come to be glorified in his Saints and to bee admired in all them that believe 2 Thess 1.6 7 8 9 10. vers so Matth. 25. when the
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
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
lamentations protestations and professions lesse then an endevour by a meanes sufficient to save them Ob. This is to overthrow free grace Ans I doe not hold it lesse free because I hold it more full neither can I conceive how it can be thought the lesse free to any man because it is extended to every man unlesse his eye be evill because God is good I conceive this doth advance free grace upon the throne of its glory proclaiming discovering God gracious and mercifull to all the sons of men thereby to beget in them good thoughts of God and to cause them to comprehend and confide in his love Ob. This is to advance the creature and to give him occasion of boasting Ans This objection deceives many simple-hearted and well-meaning people because it hath a specious pretence of humility in advancing God and throwing down the creature though in truth it dishonoureth God and fills men with pride and vanity The Scribes and Pharisees would pay tithes of Mint Annise and Cummin and neglect Iudgment Mercy and Faith so many men boast and no more but boast of making themselves nothing whilest they overthrow the justice mercy and faith of God they strain at a gnat yea at a shadow and swallow a Camell for i deny the creature to have any thing but what he receives of God and boasting is proper for him that hath something which he hath not received 1 Cor. 4.7 Christ I say who is the object of faith is the gift of God and the gospel which is the meanes of faith is of God and what the creature is he is of God now seeing what the creature hath and is he thus receives of God there is no ground of boasting or of this objection Againe Luke 17.10 Christ tells his Disciples Hee that hath nothing but what he hath received and doth nothing but his duty hath no ground to boast of what he hath or of what he doth that when they had done all those things that were commanded them they should say they were unprofitable servants they had done that which was their duty to doe plainly intimating that no man hath ground to boast that doth nothing but his duty Ob. Though what I have I have of God yet seeing another man hath received as much as I which man beleeves not or doth not obey I may thanke my selfe that I beleeve or do obey Ans This conclusion seems very strange as though grace received were no grace if there were a possibility in the receiver to have rejected resisted or abused it when it was manifested or declared Again whence is it that it is so hard and difficult for a rich man to enter into the Kingdome of heaven Mark 10.23 for if God doth so worke in men both to will and to doe that they are altogether passive as men generally conceive then it was as easie for a rich man to receive and obey the gospel as a poor man for as David speaks of darknesse that it hideth not from God but that the night shineth as the day and that darknesse and light are both alike to him Psal 139.12 so may I say in this case that if it be that Almighty power which raised Christ from the dead which is exercised in a speciall manner towards every one that beleeves as is usually urged from Rom. 8.11 then riches and poverty are both alike to it and it is as easie for one to enter into the Kingdome of heaven as the other for without this speciall grace say they not the common and ordinary meanes which he affoords all men where the gospel is preached we may as well raise our selves from the dead as beleeve the gospel and with this speciall grace and almighty power we cannot but beleeve and yeeld obedience to the truth Now seeing that where God is the sole agent all things are alike easie to be performed what life remaines there in the words of Christ according to this doctrine but wee may see in the history that this young man came to Christ with strong desires and affections to attaine eternall life for he came running and kneeled downe to him and asked him saying good Master what shall I doe that I may inherite eternall life vers 17. Christ answereth him Doe not commit adultery doe not kill doe not steale doe not beare false witnesse honour thy father and mother vers 19. the young man replyes that he had observed all these from his youth vers 20. and the Scripture saith that Christ beholding him loved him and said unto him one thing thou lackest goo thy way sell whatsoever thou hast and give to the poore and thou shalt have treasure in heaven and come take up thy crosse and follow me vers 21. But the young man was sad at this saying and went away grieved for hee had great possessions vers 22. whereupon Christ tells his disciples that it was difficult thing for a rish man to enter into the King dome of God vers 23. the reason is because whosoever will be his disciple must forsake all and follow him Luk. 14.33 whosoever will partake of heavenly treasure must part with all his earthly Mark 10.21 as Peter and the rest of the Disciples had done vers 28. doubtlesse the young man would have parted with much for Christ but this word All spoiles all it being a very hard thing for him that hath much to forsake all Againe God forbids men to have respect of persons in judgement Prov. 24.23 Deut. 1.16.17.19 Levit. 19.15 and he declares in his word that hee will Iudge every man according to his workes Prov. 24.12 Job 34.11 Psal 62.12 Jer. 32.19 Rom. 2.6 Rev. 22.12 without respect of persons Col. 3.25 as Peter writes unto Believers in the 1 Pet. 1.17 and hee that will give righteousnesse judgment without respect of persons must consider every circumstance he must consider the meanes and opportunities to doe or not to doe aswell as the thing done or not done and accordingly Christ in the parable doth as much commend him that by two talents had got other two as hee that by five had got five because they were alike profitable according to the price that was put into their hands But if God give faith to one man and not to another and yet require faith of both alike at the day of Judgment if God open one mans eyes to see his eares to heare and over-power his heart to the obedience of his will and so leaves the other that he can neither see heare nor bee obedient and then require obedience from both alike at the day of Judgement how then doth God Judge without respect of persons he might then bee said to judge men according to his owne worke but not according to their workes as in Mat. 25.35 and in divers other places hee is said to doe The Saints are promised to walke with Christ in white for they are worthy Rev. 3.4 those that indure tribulations and
incline nor dispose any mans heart to hardnesse as Iames speaks in the like case let no man say when hee is tempted to evill that he is tempted of God James 1.13 so let no man say when he is hardned in evill that hee is hardened of God for God in so doing should bee contrary to himselfe and it is proper to the Devill to blind the eyes and harden the hearts of men against the truth as the Apostle speaketh 2 Cor. 4.4 that by manifesting the truth they so commended themselves to every mans conscience in the sight of God that if their gospel were hid it was hid to those that perish in whom the God of this World hath blinded the eyes of them that believe not lest the light of the glorious gospel of Jesus Christ who is the Image of God should shine unto them so it is God that by his ministers discovers the truth and the Devil which hides it from the sons of men But if it should be granted that God did blind their eyes and harden their hearts that they should not see with their eyes nor understand with their hearts and be converted yet this would prove an ability in them to see and understand before God had blinded them for he could not be said to blind their eyes that they should not see if they were so blind before that they could not see But the meaning of this place will appeare plainly if wee consider Matth. 13.15 where the same Prophesie is related and said by Christ to bee fullfilled in that the Jews themselves had clozed their eyes lest at any time they should see with their eyes and understand with their hearts c. and Paul repeating the same Prophesie makes the same application of it that his master did before him that they did verifie the saying of the Prophet in that they had clozed their eyes lest they should see with their eyes c. Acts 28.27 so then if it be granted that where it is said in Joh. 12.40 that he hath blinded their eyes c. that by he God is to be understood yet it must be in such a sense as they may still bee said to cloze and blind their owne eyes as Matthew records the words of Christ and it must bee in such a sense as is suitable to God and the gospel The question then is how God is said to blind their eyes and harden their hearts and how they are said to blind their owne eyes which I conceive to bee in this sense God blinds their eyes and hardens their hearts accidentally the gospell which was intended of God for life becomes a stumbling to them their table a snare and that which should have been for their good a trap so that they fall and are broken and perish But they harden their owne hearts possitively directly willingly and wilfully so that this makes nothing to prove mens inability to believe the gospel when it is declared to them but only shewes that the gospel which naturally leads men to repentance to thankfulnesse and fruitfulnesse to God doth accidentally through mens wilfulnesse and stubbornnes produce a contrary effect and so whereas if they did bring forth fruit answerable to the meanes they should receive a blessing from God they bringing forth thorns are rejected nigh unto cursing whose end is to bee burned Heb. 6 7 8. Againe Marke 4.11 12. and he said unto them unto you it is given to know the mysterie of the Kingdome of God but unto them which are without all these things are done in parables that seeing they might see and not perceive and hearing they might heare and not understand lest at any time they should be converted and their sinnes bee for given them in which words thus rendred two things are implyed First that the end of Christ in speaking to them in Parables was to prevent or hinder them from being converted and so from having their sinnes forgiven Now what can be more contrary to God then this in all his protestations and professions or to the gospel of his grace to the Sonnes of Men. The second thing implyed is that if Christ had spoken the things of God plainly and not in Parables it was possible if not probable that they had seene understood been converted and so have had their sinnes forgiven them now this would prove an ability in men to see understand and bee converted when the things of God are declared plainely to them which doctrine those that urge this Scripture to prove that God speaks to some men that they may not bee converted will by no meanes allow though indeed it be a foolish thing to conceive that God did speak to those men in parables lest they should see and understand which were so blind that they could not see nor understand though hee had spoken never so plainly but the words may be thus read or rendred to them which are without all these things are done in parables that seeing may see and cannot perceive and hearing may heare and cannot that is will not understand lest at any time they should bee converted and their sinnes should bee forgiven them and this manner of speaking is often times used amongst us for instance when a Master cals upon his Servant and his Servant neglects to answer him or come to him the Master expresseth himselfe by way of reproofe in this manner Cannot you heare cannot you answer cannot you come when you are called implying that hee is able and ought to come and therefore is worthy of reproofe in that hee demeanes himselfe like one that is unable that cannot come so we say of him that neglects some opportunity of doing himselfe good if hee cannot make use of an opportunity when he hath it it is no matter though he misse what he desires Now when we say if he cannot our meaning is if he may or can and do not or will not so these words that seeing may see and cannot perceive and hearing may hear and cannot understand least at any time they should be converted and their sins should be forgiven them are spoken by way of reproof of the Jewes and are given as the reason of Christs speaking to them in Parrables and not as his end in so speaking For the things by vvhich they might have been converted and their sins forgiven them were spoken to them plainly but seeing they might see and did not and might hear and did not therefore Christ vvould not discover those further miseries of the Kingdome vvhich were proper and peculiar to them which had already believed in him And that this is the meaning of the place appeares more plainly if you consider Mat. 13.11 12.13 where the same History being recorded the reason is given by Christ to his Apostles why he thus spake to the unbelieving Jewes in Parrables because they had not improved the light already discovered to them for whosoever hath to him shall be given and he shall have more abundance
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