Why should the Masters of general grace tell us that Christ enlightens every man that comes in the world? Joh. 1. 9. for men enlightened by Christ the true light, are no more blind then seeing men, and because this is actual illumination, give us a place of Scripture where it is said, that all the Brazilians, Indians, and other Gentiles are actually illuminated by Christ the true light even from the womb. If from the womb,1 when was that true Eph. 5. 8. Sometimes ye were darkness, but now ye are light in the Lord? for such as are actually illuminated by Christ were never darkened: for the actual illumination denominates men as truly as the morning light names the air lightsome. And when did the Ephesians and other Gentiles walk in the vanity of their minds? having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart? And if Christ shall destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations, Isa. 25. 7. then there is such a covering and veil over all faces: and if people be blind in darkness, and under the power of Satan, Acts 26. 18. until the preached Gospel open their eyes: If Christ the true light do actually illuminate the Brazilians, Indians, Turks, those of China who never heard the Gospel, is a question.
Why should the Masters of general grace tell us that Christ enlightens every man that comes in the world? Joh. 1. 9. for men enlightned by Christ the true light, are no more blind then seeing men, and because this is actual illumination, give us a place of Scripture where it is said, that all the Brasilians, Indians, and other Gentiles are actually illuminated by Christ the true light even from the womb. If from the womb,1 when was that true Eph. 5. 8. Sometimes ye were darkness, but now ye are light in the Lord? for such as are actually illuminated by Christ were never darkned: for the actual illumination denominates men as truly as the morning light names the air lightsome. And when did the Ephesians and other Gentiles walk in the vanity of their minds? having the understanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart? And if Christ shall destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations, Isa. 25. 7. then there is such a covering and vail over all faces: and if people be blind in darkness, and under the power of Satan, Acts 26. 18. untill the preached Gospel open their eyes: If Christ the true light do actually illuminate the Brasilians, Indians, Turks, those of China who never heard the Gospel, is a question.
- 1Martinez de Ripalda Jesuita tom. 1. de ente supernaturali l. 1. disp. 20. sect. 4. num. 17. p 180. Dum deum ante ostium audio recolo illud Apoc. 3. Ecce ego sto ad ostium & pulso, si quis operuerit mihi januam, Introibo ad illum: & mihi persuades nunquam per deum stare (tanquam causam moralem, inquam ego Jesuitae respondens) ut concursus naturae in affectum virtutis salutaris non sit; ac proinde auxilia gratiae pulsantia & excitantia voluntatem (suadendo tantum, ut Pelagius suasu nihil virium novarum additur libero arbitrio) quibus talis concursus edendus erat salutaris nulli conatus naturae in bonum defuisse aut deesse, alias operante voluntate quantum ex se est, neque deus neque salus hominis appropinquaret; si quidem ex defectu gratiae supernaturalis homo per eum concursum, qui potuit esse salutaris, non promoveretur in salutem. Martinez ib. sect. 7. num. 29. Gratia supernaturalis adeo frequens ut continua providetur homini animum advertenti ad bonum honestum, ut eo auxilio juvetur ad amorem honesti; ergo ex lege & providentia supernaturali dei semper assistit gratia praeveniens supernaturalis homini agenni quod in se est, in amorem honesty, adeoque frustranea esset tanta frequentia illustrationum supernaturalium & gratiae.Martinez de Ripalda Jesuita tom. 1. de ente supernaturali l. 1. disp. 20. sect. 4. num. 17. p 180. Dum deum ante ostium audio recolo illud Apoc. 3. Ecce ego sto ad ostium & pulso, si quis operuerit mihi januam, Introibo ad illum: & mihi persuades nunquam per deum stare (tanquam causam moralem, inquam ego Jesuitae respondens) ut concursus naturae in affectum virtutis salutaris non sit; ac proinde auxilia gratiae pulsantia & excitantia voluntatem (suadendo tantum, ut Pelagius suasu nihil virium novarum additur libero arbitrio) quibus talis concursus edendus erat salutaris nulli conatus naturae in bonum defuisse aut deesse, alias operante voluntate quantum ex se est, neque deus neque salus hominis appropinquaret; si quidem ex defectu gratiae supernaturalis homo per eum concursum, qui potuit esse salutaris, non promoveretur in salutem. Martinez ib. sect. 7. num. 29. Gratia supernaturalis adeo frequens ut continua providetur homini animum advertenti ad bonum honestum, ut eo auxilio juvetur ad amorem honesti; ergo ex lege & providentia supernaturali dei semper assistit gratia praeveniens supernaturalis homini agenni quod in se est, in amorem honesti, adeoque frustranea esset tanta frequentia illustrationum supernaturalium & gratiae.
