it if it doe evill in his sight he may repent him of the good vvherewith he said he would benefit them So that if the House of Israel seek not after his righteousnesse but labour to establish their owne then he may destroy them notwithstanding all the promises he hath made unto them For he is not so bound by any promise that he hath made but he is at liberty to punish those that rebell and doe vvickedly as on the contrary his threatning to inflict judgements on a people hinders him not from shewing mercie to the penitent as yet forty daies and Nineveh shall be destroyed where though no condition be exprest yet this condition vvas implyed it they doe not repent and vvhosoever pleads against this upon vvhat pretence soever pleads against the vvill and counsell of God for vvhat if God vvilling saith the Apostle to shew his vvrath and make his power known indured with much long suffering the Vessels of wrath fitted or made up to destruction and that he might make knowne the riches of his glory on the Vessells of mercy which he had afore prepared unto glory even us whom he hath called not of the Jewes onely but also of the Gentiles vers 22 23 24. That is if God will manifest his power and wrath on such as do not believe be they Jevves or Gentiles vvho are fitted for destruction by their vvickednes in abusing all the goodnes and patience of God towards them and the riches of his mercy on such as believe who art thou that thou shouldest resist the vvill of God But whereas it is conceived by some that God doth make some men of purpose to damne and to destroy them and so hardens them that they may bee fitted for him to shew his wrath towards them and all meerly of his will without consideration of any evill in them as this is very contrary to God and the gospel as is elsewhere manifested so it cannot be the meaning of this place for when the question is made to Paul why doth he yet complaine for who hath resisted his will if he mean such a will as this that God doth make or raise up some men whom meerely of his will hee hardens and others whom meerly of his wil he softens then Paul doth not answer to the question he himselfe propounds for his answer proves nothing but what is granted in the Objection yea it is the ground of the Objection for the Objection is why doth God complaine the ground of it is seeing he doth whatever he will hee hardens and softens whom he pleaseth Paul answers that God may doe with men what he will as the potter with the clay but though he may doth do what he will yet the objection remains still why doth he then complaine of what is done for as the pot doth not say to the potter why hast thou made mee thus so the potter doth not complaine of the pot which hee hath made according to his will saying why art thou thus made for then the pottter must be angry with and complain of himself that made it so but the reason why God was angry with them was because they sought righteousnesse as it were by the workes of the Law and not by faith and that is given also as the reason why they did not attain to the Law of righteousnesse as is evident in the 31 and 32. verses of this Chapter but Israel which followed after the Law of righteousnesse hath not obtained to the Law of righteousnes wherefore not because they were not elected but because they sought it not by Faith but as it were by the workes of the Law for they stumbled at that stumbling stone c. Novv let us take the advice of the Apostle Peter in his 2. Epistle 3. Chapter and 15 Verse and account the long-suffering of God salvation even as our beloved brother Paul also in all his Epistles saith hee hath Written unto you according to the Wisdome given unto him and though some things in Pauls Epistles as in particularin this Chapt. be difficult and hard to be understood yet let us be carefull that we do not make the patience or forbearance of God destruction to any man for bee is not willing that any should perish but that all should come to repentance as it is in the 9 verse of the forementioned Chapter Ioh. 12.39.40 therefore could they not believe because Esaias said againe hee hath blinded their eyes and hardened their hearts that they should not see with their eyes nor understand with their heart and be converted and I should heale them hence it is inferred that as God affords some men meanes sufficient to beget faith in them so he blinds the eyes and hardens the hearts of others that they cannot believe I Answer first where it is said they could not believe and that God blinded their eyes and hardened their hearts that they should not believe neither of these expressions implies any naturall inability or want of power in them to believe onely it declares that what God fore saw and by his Prophet foretold could not but bee fulfilled For could would and should are signes of one and the same moode and where it is read that they should not c. it may be as truly and more properly be read that they would not And therefore wee may observe that these very persons are exhorted to believe in the 36 verse and in the 37 verse Christ complains that though he had done so many miracles before them yet they believed not on him but if God had hardned their hearts that they could not believe Christ vvould not have admired at their unbeliefe and there were no emphasis in Christs doing so many miracles before them for if their condition were such that though many miracles were done before them they could not believe then one miracle had bin as proportionable a meanes to worke faith in them as many and where Christ did one miracle before them if hee had done a thousand and withall so blinded their eyes and hardned their hearts that they could not believe their unbeliefe had bin no more strange nor no more to bee complained of then if hee had done nothing And for the meaning of the place I conceive it to be none other then this that God fore-seeing and by his Prophet foretelling the unbeliefe and blindnesse of the Jews notwithstanding all the meanes which God had afforded them it could not be but the Scripture and word of God must bee fulfilled as was formerly exprest and in that sence they could not believe as Judas could not but betray his master and as the souldiers could not but part the garments of Christ cast lots for his Vesture and pierce his hands and his feet and the like Obj. But it is said they could not believe because God had blinded their eyes c. Answ God doth not possitively blind the eyes nor harden the hearts of any God doth not
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
persecutions for Christs sake God accounts them worthy of his Kingdome 2 Thes 1.5 and of the world to come Luke 20.35 and to escape the evils which shall overtake the wicked Chapt. 21.36 not that they merit or deserve any thing at the hands of God for when they have done all they arebut unprofitable servants they have done but what was their duty to doe Luke 17.10 but God is pleased to account themworthy they being worthy only comparatively being compared with the wicked covetous unbelieving c. whom the Scripture calls unworthy Mat. 10.37.22.8 of good and worthy of evill Rev. 16.6 and therefore Paul saith to the Saints it is a iust thing with God to recompence tribulation to them which trouble you and to you that are troubled rest with us 2 Thes 1.6 7. but if that speciall power which God puts forth to the one and not to the other make all the difference then no man is more worthy or unworthy then another for if he whcih now perisheth for his disobedience had partaken of that speciall grace of God he would have been obedient and so have been saved and he that was obedient if he had had no more meanes then the other hee would have bin altogether as wicked as he so then consider the thing done or not done with the meanes afforded and all men are alike worthy both of Heaven and Hell for there being no difference betweene them but what God himselfe hath wrought there can bee no difference in their sentence if they be iudged according to their workes and God will doe nothing which shall be any way unsuitable to that righteousnesse and impartiality which he professeth that he doth and will exercise towards the sons of men Againe Proverbes 1.20 wisdome cryeth without shee uttereth her voice in the streots shee cryeth in the chiefe place of concourse in the openings of the Gates in the City shee openeth her words saying how long yee simple ones will ye love simplicity and the scorners delight in their scorning and fooles hate knowledge Turne you at my reproofe behold I will poure out my spirit unto you I will make knowne my words unto you Because I have called and ye rofused I have stretched out my hand and no man regarded but yee have set at naught all my counsell and would nene of my repooofe I also will laugh at your calamity I will mock when your feare commeth when your feare commeth as desolation and your destruction commeth as a whirlwind when distresse and anguish commeth upon you Then shall they call upon mee but I will not answer they shall seeke mee early but they shall not find me for that they hated knowledge and did not chuse the feare of the Lord. They would none of my Counsell they despised all my reproofe Therefore shall they eat the fruit of their owne way and bee filled with their owne devices for the turning away or ease of the simple shall slay them and the prosperity of fooles shall destroy them but who so hearkeneth unto me shall dwell safely and shall bee quiet from feare of evill In these words first we perceive that wisdome cryes to simple ones scorners and fooles which hate knowledge to turn from their folly at her reproofe and withall promiseth to poure out her spirit upon them and make knowne her words unto them now if these men were deafe and could not heare it were a vaine thing for wisdome to cry and utter her voice If they were so simple such fooles that could not understand what Wisdome spake without some other power then the question was not proper to be demanded of them how long they would love simplicity delight in scorning and hate knowledge for they must of necessity love simplicity and hate knowledge untill God change their hearts but in the 24 vers Wisdome begins to threaten them because they refused her call regarded not the stretching out of her hand set at naught all her Counsell and would none of her reproofe that she would laugh at their calamity and mocke when their feare commeth c. Novv what ground hath Wisedome to bee thus offended with these simple ones for refusing her call seeing they could not heare it for not regarding the stretching out of her hand they not perceiving it and for setting at naught that counsell and reproofe of hers which counselled them being dead and not able to stir to turne from folly to wisedome without inabling them so to doe And whereas some conceive that they are cryed upon and that wisdome is offended with them in relation towhat they had bestowed on them in Adam ' its plaine that shee cryes upon them in relation to the meanes and ability which she afforded them being simple ones and fallen and thereupon doth shee manifest her indignation because they did hate knowledge and when wisedome and folly was before them did chuse or preferre folly before wisdome they despised her counsel loved their owne wayes and devices untill their prosperity brought them to ruine and destruction And besides the consideration of what they had received before they were fallen makes wisdoms calling and crying on them being fallen neverthelesse vain for it could not effect the end proposed their turning from folly neither did it give her any further ground of anger or displeasure then what shee had before this meanes was used with them for this meanes was no meanes in respect to their present condition therfore it could bring no guilt on them in respect to their present condition Againe God calls all men every where to Repent Act. 17.30 Christ promised to draw all men to himselfe Joh. 12.32 he is the true light that lighteth every man that commeth into the world Joh. 1.4.9 did God call and men not able to heare doth Christ enlighten and men unable to see did he draw and yet was it impossible for men to come And the Objection which is usually made that these and such like expressions are meant only of the outward means which God affords is to no purpose for when God perswades or drawes any man to himself he doth it in a ration all way and whether the reasons motives or arguments are presented to the mind through the eare or through the eye or through neither of these the arguments are the same neither more nor lesse powerfull and these dispositions inclinations and perswasions which men so much plead for as the powerfull workings of Gods spirit in them yet thinking it unreasonable to have a reason demanded of them are but dreams and delusions for God would have no man to step one foot for him but upon rationall grounds he would have men to do nothing believe nothing hope for nothing but what they see ground and reason to do believe and hope for else how should they be able to give a reason of the hope that is in them to every man that shall aske it of them 1 Pet. 3.15 When Abraham was promised a numerous seed he