As for the other end here specified, of Leading to Repentance; this is neither appliable to that course of Gods providence, mentioned Act. 17. which is admonishing to seek the Lord, nor to that, Rom. 2. 14, 15. but to a course different from both, namely, the consideration of Gods patience and long-suffering, which yet without Gods word to inform us better, is far more fit to harden mens hearts in their sinful courses, then to bring them to repentance. Which is a good reason to persuade, that in this second Chapter to the Romans, the Apostle makes a transition from the Gentiles to the Jews, from them which were nurtured and disciplined only by Gods works, to them which were nurtured also by the Ministry of his word. That in Job 33. 17. 29. of with-drawing men from their courses, healing their pride, and saving their souls from the pit; You do not well to confound the courses taken for this there mentioned, with the bare administration of Gods providence in his works, or the writing of his Law in mens hearts, after a natural manner. For the courses there mentioned by dreams and visions, and by an interpreter, were in those days the only means of grace. And then Elihu speaks of Gods effectual ⟨p. 227⟩working of these gracious operations: to wit, In withdrawing men from their sinful courses, to heal their pride, and save their souls from the pit. And we can willingly grant, that God did intend that which he would effectually bring to pass. But to say that God doth intend and will, that such a thing should come to pass, which never comes to pass, this we take to be a most indecent assertion, and spoils God of his omnipotency, and plainly contradictious to that which your self here profess, in saying that God deprives the men of this world, of those drawing and effectual means, without which none can come to Faith and Repentance. And with what sobriety can it be affirmed, that God wills their repentance and salvation, whom he deprives of those means, without which none can repent, that he may be saved? Yet for the making good of your assertion, I have often devised a commodious interpretation of your words, which you do not, as namely thus; God useth such or such means to withdraw men from their course, to heal their pride, to save them from the pit.
As for the other end here specified, of Leading to Repentance; this is neither appliable to that course of Gods providence, mentioned Act. 17. which is admonishing to seek the Lord, nor to that, Rom. 2. 14, 15. but to a course different from both, namely, the consideration of Gods patience and long-suffering, which yet without Gods word to inform us better, is far more fit to harden mens hearts in their sinfull courses, then to bring them to repentance. Which is a good reason to perswade, that in this second Chapter to the Romans, the Apostle makes a transition from the Gentiles to the Jews, from them which were nurtured and disciplined onely by Gods works, to them which were nurtured also by the Ministery of his word. That in Job 33. 17. 29. of with-drawing men from their courses, healing their pride, and saving their soules from the pit; You doe not well to confound the courses taken for this there mentioned, with the bare administration of Gods providence in his works, or the writing of his Law in mens hearts, after a naturall manner. For the courses there mentioned by dreams and visions, and by an interpreter, were in those dayes the onely meanes of grace. And then Elihu speaks of Gods effectuall ⟨p. 227⟩working of these gracious operations: to wit, In withdrawing men from their sinfull courses, to heale their pride, and save their soules from the pit. And wee can willingly grant, that God did intend that which hee would effectually bring to passe. But to say that God doth intend and will, that such a thing should come to passe, which never comes to passe, this wee take to bee a most indecent assertion, and spoiles God of his omnipotency, and plainly contradictious to that which your self here professe, in saying that God deprives the men of this world, of those drawing and effectuall means, without which none can come to Faith and Repentance. And with what sobriety can it bee affirmed, that God wills their repentance and salvation, whom hee deprives of those means, without which none can repent, that hee may bee saved? Yet for the making good of your assertion, I have often devised a commodious interpretation of your words, which you doe not, as namely thus; God useth such or such means to withdraw men from their course, to heal their pride, to save them from the pit.
