space 700. years according to Bishop Vsher 717. SECT 8. Of the Age of Christ his Incarnation and Manifestation in the Flesh to men and thenceforth to the Destruction of Jerusalem by Titus and so on WHat should I need to speak of the times of Christs appearance and since when the day-spring looked down from on high and visited us more gloriously than ever and what was all along pointed to before as to come was it self brought forth and as to the works of his coming in the Flesh accomplished Surely then God gave forth the truth yet more abundantly And yet we may consider some diversity in his Dispensations then with reference to divers times 1. Immediately before the appearing of Christ his Birth and manifesting amongst men there was given certain notice to some that he was about to come as also by the Writings of the Prophets there was ground to expect him and he was expected about that time but more particularly notice was given to Simeon Luk. 2.26 an holy and devout man and as some write one of Sanhedrim or Great Council of the Nation that he should not 〈◊〉 before he had seen the Lords Christ 〈◊〉 Zachary the Father of the Baptist 〈◊〉 revealed that he should have a Son 〈◊〉 his Wife Elizabeth Luk. 1.13 14 17. that should be 〈◊〉 forerunner and go before his face according to what was prophesied by Malachy Luk. 1. To the Virgin also that she should conceive and bring him forth And both by the Virgin and Zachary and Elizabeth was he witnessed to before his Birth After his Birth he was made known to 2.10 11 12 13 14 17 27 28 29 30 36 37 38. and by the Shepheards by Simeon also and Anna a Prophetess as also to and by certain Wise Men or Magi that came out of the East Country to seek and worship him Matth. 2. Before his being manifested by way of ministration to the people John the Baptist was sent of God to bear witness to him who also did clearly testifie of him and point to him as a person then born and amongst them Behold John 1.5 6 7 15 16 29 30 31 32 33 34. Matt. 3.16 17. saith he to them the Lamb of God that taketh away the sin of the World witnessing that he had seen the heavens open upon him when he was baptized by him and that the Holy Ghost in a visible form like a Dove as it was fore-given him of God as a sign to know him by descended and sat upon him and God himself out of Heaven witnessed to him that he was his well-beloved Son in whom he was well-pleased so that God vouchsafed to John and by him to the people a clearer discovery of him than 〈◊〉 or by any of the Prophets that went before him with respect to which it is said That amongst those that were born of women there had not arisen a greater then John the Baptist Matth. 11.12 2. In the time of Christ's Personal Appearing and Manifesting Himself to and amongst Men from the time of his Baptisme to his Ascention he Ministred the Knowledge of God to Men by his Personal Preaching and Miracles and gave himself a Ransom for many accomplishing by his Death and Resurrection the Prophecies in that behalf going before concerning him Therein both by Words and Works he made manifest the way of Life both to the World and to his Disclples more especially to whom it was given to know The Mysteries of the Kingdom even such Mysteries as many wise Men and Prophets had desired to see and saw not and to hear but heard not they being blessed with a sight and knowledge of these things which were peculiar to that Age even to be Eye-witnesses of the Sufferings and Glory of Christ and to have familiar Converse with him their Eyes feeing and their Ears hearing and their Hands handling of the Word of Life that was before Promised from the Beginning but then was Manifest in the Flesh and Conversed therein with them of which the wise and prudent of the Jews and the greatest part of the People deprived themselves by not seeing what they see and 〈◊〉 hearing what they heard but closeing the Eye least they should see and stopping the Ear lest they should hear and understand with their Hearts and be Converted and Healed by him Matt. 13.11 12 13 14 15 16. For before them also his Doctrine and Miracles were such as might have convinced them that he was the Christ But to his Discipls he opened all things they see and followed him in his Temptations see his Sufferings and Eat and Drank with him after his Resurrection till he was taken up into Heaven of which also they the Apostles especially were Eye-witnesses But yet 3. In the times after his Ascension was the clearest manifestation of the Mystery that ever was vouchsafed by his pouring forth his Spirit the Spirit of Wisdom and Revelation and power into and upon those his Apostles and Disciples giving them to see into and understand the Mystory of his Will even the ends and vertues of and the grace of God to Mankind in all those things of Christ done and suffered by him and the meaning of his Words and Doctrine delivered to them by him by which also they were furnished being thereto before his Ascention Commissionated to open the Mysteries and grace of God to all Men to Jews and Gentiles according to the utmost opportunities thereto given them And they also during their continuance upon Earth reased not faithfully and fully to declare the mind and Testimony of God to men and to endeavour to make them see the fellowship of the Mystery God mightily bearing Witness to them by many Signes and Wonders and Gifts of the Holy Ghost to the filling the Earth with the Knowledg of him and of his Salvation so as that by that time Jerusalem was Destroyed and their Nation dispersed and carried Captive they had sounded forth the word of Truth in and unto most if not all Nations so as that though they were but an handful of Corn in the top of the Mountains yea their Fruit shaked like Lebanon as was fore-told Psal 72.16 Yea and afterwards too the word they had sowed up and down the world took Root and sprang up and filled the world with Fruit till through many Persecutions and Cruelties endured by those that Believed and by the Blood of the Lamb and Word of their Testimony they leavened the face of the World so as that the Emperours and Rulers of it imbraced the Profession of it also and their Word and Doctrine they the Apostles also delivered in Writing to be transmitted to Posterity which even to these times yet remaineth with us Though it is true that 4. In the succeeding times the Watchmen being not so Vigelant as Satan the envious One the Tares of false Positions or Doctrines and of loose and evil Live◠too presently began to be sown in the World after
purpose to work and do as to faâ— He purposed to make the World in suâ— Space and Form as he did make it 〈◊〉 purposed to make Man Upright and 〈◊〉 his own Image and give to him as 〈◊〉 did and do to him as he did and peâ—mit and suffer him to do as he did pemit and suffer him Yet by the way wâ— may distinguish of Permisson There 〈◊〉 a Legal Permission Gen. 2.16 17. 1. Cor. 9.5 6. a giving leave by thâ— Law to do things or not do them Sâ— God permitted Adam to eat of everâ— Tree of the Garden that of the Knowledge of Good and Evil excepted anâ— to the Apostles to Eat and Drink at otheâ— mens cost and to forbear Working anâ— nothing so permitted is Sin and Evil in 〈◊〉 Thus God never purposed to perâ—t nor did he permit Adam To eat of â—e fruit of the tree of knowledge of good â—d evil for then had he not therein Sinâ—ed But there is a Providential Permissiâ— a letting Men go at Liberty free from 〈◊〉 violent Coaction or Restraint to or â—om what is Commanded or Forbidden â—s a Magistrate that gives no leave by â—is Law to any to Steal or commit Adultry yet leaves Men at liberty not tying â—em up in Bonds or Chains or setting â—uards upon them to forde them to be â—onest so as they may have freedom of â—ction and be capable of obeying or â—obeying those Laws in which such â—ings are forbidden and accordingly of â—ceiving Reward or Punishment for â—beying ordisobeying In this sense God â—urposed to give and did accordingly give 〈◊〉 Adam liberty of chusing or refusing â—ting well or ill And this distinction â—f Permission is useful and to be minded â—oth in respect of Adams Sinning and â—ther Mens Yea and the Permission as â—od's Act and the Sinning as Man's Act â—e to be distinguished too And so to return to our Discourse about â—od's Purposes as they respected Manâ—ind Fallen We may say He purposed â—o do for us whatsoever the Gospel saith â—e hath done and will do for us accorâ—ing as therein is declared 2 Sam. 14.14 Job 33.23 And so he purposed to shew us Mercy and not to â—eal with us and leave us helpless as the Devil and his Angels but to save mâ— from the Death he would plunge himâ— into and call him back to himself agaiâ— and that not according to Works of Rigâ—teousness to be done by us but accordiâ— to the good pleasure of his Grace whiâ— purpose as the Apostle tells us 2 Tim. 1.9 10. is manifeâ—ed what it was by the appearance 〈◊〉 Christ Abolishing Death and bringinâ— Life and Immortality to light by thâ— Gospel that is to say He purposed 〈◊〉 Save us by the free and undeserved senâ—ing forth of his Son and making hiâ— Flesh the Seed of the Woman and â—der the Law and by delivering him 〈◊〉 to Death for us all to make an Attonâ—ment for our Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to evacuate aâ— take away the Destructive power 〈◊〉 Death and by raising him up again 〈◊〉 our Justification and giving us Eternâ— Life in him And so he purposed to 〈◊〉 Sinners by his Free-Grace to the Life anâ— Immortality obtained by Christ for them upon the account Tit. 3.3 4 5. Prov. 1.20.21 22 23. Isa 61.1 42.1 Joh. 5.25 not of any good Workfore-wrought by them but of his Soâ— undertakings and performances for themâ— and by preventing them as with the lighâ— and power of his Spirit which to thaâ— end he purposed to put upon his Soâ— while yet Dead in Sins and Trespasses so as there-through they might hear and obey him Isa 49.12 53.10 11. 55.5 And he purposed so to accompany and bless his Son in his Callinâ— Men and so to glorifie him that many of them should actually and eventually â—in after him and obey him And that â—hey whosoever that listen to and obey â—im in the grace and power in his Calls â—fforded them should be Justified and â—aved by him but those that then stop their Ears against him and reject him and so persist against all means and grace â—or their Repenting afforded them should â—e left and given up to themselves to stumble at him and fall against him to Destruction He purposed also 1 Pet. 2.7.8 That he would not onely Glorifie his Son to call Sinners and impower and authorise him â—o Save the Believers and to exercise Paâ—ience and Mercy mixt with Judgment â—ere toward the disobedient but also to â—end him again to Raise the Dead and â—o Judge all Men Believers and Unbeâ—ievers according to their Works according as in the Gospel-Doctrine is declaâ—ed And so the Gospel Eph. 3.11 is a Revelation of the Eternal purposes of God purposed in Christ Jesus from before the Foundations of the World and the Preaching of it is called the Preaching of the Decree and his purposes as so Revealed and Preached are all sure and certain and meet Psal 2.6 7. and good to be known of Men. Yea and are so far known as the Gospel is known and believed by us there being onely this difference between those his purposes and the Gospel-Doctrine as to the matter of them That the Gospel-Doctrine declares partly as acted and accomplished and partly as certain to be accomplished due time What as onely purposed and with God was neither accomplishâ— nor made known but hid and secreâ— SECT 2. That the purposes of God concerning Meâ— Ends in particular as to their Salvatâ— or Damnation are included in and 〈◊〉 sult from God's General purposes for mentioned NOW as to God's purposes of deâ—ing with particular Persons as 〈◊〉 his final dispose of them they are cleaâ— included in and result from his foreâ— General purposes concerning Mankind Christ Jesus and are in them onely to sought after and discerned As God â—posing to heal by the Brazen Serpent 〈◊〉 that being Stung would look up towâ— it it followed that it was his purpose thâ— this or that particular looking to it shoâ— be healed and it being his purpose not heal any of them otherwise it followâ— that it was not his purpose to heal this 〈◊〉 that person that neglected it So it beâ— the purpose of God in General so to gâ— his Son in love to the World that whâ—soever should Believe in him should haâ— Eternal Life it follows as a thing includâ— in it and resulting from it That Petâ— James John Paul c. through God giving his Son to and lifting him up 〈◊〉 the Salvation of the World being prevailed with to Believe on him shall have Everlasting Life And God having purposed That those who when Christ is lifted up and Light and Grace are brought to them by and through him shall be disobedient and reject him his Words and Counsels should be left to stumble at him and persisting therein to fall to Perdision It was therein included That Judas being then Disobedient should in and for so doing be
be taught if he teach he is to be heard but he that praises if he Erre confirms the Errour if he flatter he allures into Errour Let the Righteous smite me it shall be a favour if he reprove me it shall be an excellent oyl it shall not break my head Yet as I would not have my Reader Lib. 3. de Tim. proemio as he says stifly addicted to me So neither would I have my Corrector a Correptory Corrector so addicted to himself let him not love me more then the Faith let him not love himself more than the Truth as I say to him equalise not my Writings with the holy Scriptures but when thou findest in them what thou didst not believe believe without delay or doubting but in these Writings what thou art not sure of be not stiff in till thou understandest the certain so I say to him do not Correct my Writings either by thine own Opinion or out of contention but by the holy Scriptures and most Solid Reason In a Word what I intend thee for thy good and profit do not thou by thy curiosity or pertinancy turn to thine own hurt accept my service in what I have been able and have to my ability done rightly and let me have thy Prayers for further grace and ability to him that is the God of all grace in whom I bid thee Farewel remaining Lin Sept. 28th 1659. Thine to serve thee in the Truth of Christ to his ability John Horne THE CONTENTS This Treatise lays down and explicates a Distinction between the Object of Faith or Doctrine to be Preached to men And the Purposes of God about Dispensing the Knowledge thereof to men and his Dispensations of it accordingly to men and Operations with it in men in 12 Chapters Chapter I. THe Distinction propounded and something of the First Branch or Member considered in Three Sections p. 1 Sect. 1. The usefulness and needfulness of rightly distinguishing things that differ and particularly of the Distinction here propounded Ibid. Sect. 2. Of the Doctrine to be Preached to men its independency upon mens knowledge and faith of it its Vnity in its self and Truth to all men p. 4 Sect. 3. Two Conclusions drawn from the foresaid Considerations touching the Heathens and men dead and in Hell before Christ's Passion p. 6 Chap. II. Of the Doctrine or Faith of the Gospel both more implicitly and Generally and more explicitely and particularly in six sections Sect. 1. Of the faith of the Gospel more implicitely p. 9 Sect. 2. Of the Truths supposed and implyed in the Gospel yet not properly and by themselves Gospel p. 12 Sect. 3. Of Gospel-truths properly such touching God's affection to and provision of a Saviour for fallen Mankind his person suffering and exaltation p. 18 Sect. 4. Of God's love to fallen Man in glorifying his Son for him and of the compleatness and fitness of Christ for us as now in Heaven c. p. 23 Sect. 5. How Christ hath broken and is the breaker of the Head of the Serpent in what he hath done is become and is further to do for and to men p. 32 Sect. 6. How Christ is set forth in the Gospel as the fulfilling and fulfiller of the Promises and Prophecies that fore-went of him and of all the types and shadows p. 37 Chap. III. Of things further contained in the Gospel-Faith and thence observable as therein implyed and signifyed in four sections p. 44 Sect. 1. Of the hope of the Gospel Ibid. Sect. 2. Of the obedience and of the faith of the Gospel p. 53 Sect. 3. Of the Terrors of the Gospel p. 57 Sect. 4. A digression about the endlesness of the Punishment mentioned in the Gospel-Terrors p. 62 Chap. IV. Of some Distinctions signifyed and contained in the Doctrine of the Gospel in eight sections p. 79 Sect. 1. Of the two Adams the first and the last the first and the second Man p. 80 Sect. 2. Of two Covenants with respect to the two Adams p 85 Sect. 3. Of two kinds of Righteousness p. 88 Sect. 4. Of two kinds of Sins p. 90 Sect. 5. Of two General Judgments besides particular ones p. 93 Sect. 6. Of two Worlds the World that now is and the World to come p. 97 Sect. 7. Of two kinds of Life and two Deaths p. 100 Sect. 8. Of a twofold appearance of Christ and the proper Works of them and therein also of his comings and of his saving men p. 104 Chap. V. Enters upon the other Member of the Distinction and speaks of the Purposes of God in seven sections p. 111 Sect. 1. Of God's more General Purposes coincident with the Gospel-Doctrine and therein occasionally of God's permission p. 112 Sect. 2. That the Purposes of God concerning Mens Ends in particular as to their Salvation and Damnation are included in and result from the General Purposes p. 116 Sect. 3. That the great difference between the Remonstrants and Contra-Remonstrants spring from their different apprehensions of God's Purposes of Salvation and Damnation to particular persons and what the said apprehensions be p. 120 Sect. 4. 1 Sam. 2.25 and 2 Chron. 25.16 About Eli 's Sons and Amaziah considered as also about Act. 13.48 p. 126 Sect. 5. Of the distinction of God's Purposes into Respective and Irrespective p. 132 Sect. 6. Of the Reversibility or Irreversibility of God's Purposes p. 139 Sect. 7. Of God's Purposes as they respect the Dispensation of the means of Grace or truth of God to men that they might know and believe it p. 143 Chap. VI. Of God's Dispensations of the knowledge of himself and of his Truth to men in Nine sections p. 154 Sect. 1. Of the means or mediums made use of by God and vouchsafed to men for making known his Truth to them and leading them to Repentance viz. his Works and Words p. 155 Sect. 2. That the Dispensation of the Word or Revelation of his Mind by words though vouchsafed in all ages yet was neither so universal as that by his works nor was in all ageâ— the same but different to diverse persons p. 165 Sect. 3. Of the Dispensation of the knowledg of God and Christ by his words in Paradise and from thence to the Flood p. 171 Sect. 4. Of the Ages after the Flood till Moses p. 179 Sect. 5. Of the times of Moses and after to David p 187 Sect. 6. Of David 's time and the Ages that followed till Israels Captivity p. 190 Sect. 7. Of the times of the Prophets to the Restauration of the Temple and so on till the Coming of Christ in the Flesh p. 193 Sect. 8. Of the times of Christ his Incarnation and being made manifest to men and so to the Destruction of Jerusalem by Titus and so on p. 199 Sect. 9. That in the former Ages and so in all the Four Monarchies there was something of the Knowledge of God by his people and words vouchsafed to the Gentiles p. 207 Chap. VII Of the variety of
it cannot signifie in our Saviours use of it that very place and fire or any such external punishment in this life as the above-mentioned Author would insinuate but a perpetual and everlasting punishment of the damned is evident 1. By our Saviours implying that God only can cast men into it and that after men have killed the body whereas if it were that very punishment or such like men might as well cast the body into it Matth. 10.28 Luke 12.5 Matth. 18.8 9. Mark 9.44 45. or the whole man while alive as kill the body 2. And by his saying God is able to cast the soul also after the body is killed into it as well as the body As also 3. By warning his Disciples and Hearers in general to pluck out the right eye where it offends c. rather than to be cast into that fire but to be cast into that Valley of Hinnom litterally or into any such like external punishment in this life we are not in any great danger of by retaining our lusts and corruptions Psa 73.3 4 5 6 Job 21.8 9 12 13. seeing we be very far remote from that place and many that live in their lusts live and dye in prosperity No nor yet doth it signifie any internal punishment here both because it 's a punishment after the body is killed and because it 's perpetual and everlasting as appears by other expressions joyned with it by which also it 's called as 2. It 's called the fire that shall never be quenched so Mark 9.43 to 49. 3. A Lake burning with fire and brimstone which is the second Death Re◠20.15 4. Everlasting fire prepared for the Devil and his Angels Matth. 25.41 those expressions of the Worm not dying an◠Fire that is not quenched are borrowed from Isa 66.24 which speaks of the punishment of the wicked in the time 〈◊〉 the new Heavens and new Earth ver 22. which is the time after the Resurrection and the Judgement Rev. 20. and 21. and it 's to be minded that not only that fire is said to be quenchable which may be extinguished while the combustable matter lasteth but also that which goes out of it self for want of matter to feed it it being all consumed for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to be quenched and of the which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated unquenchable is derived is used of the lamps of the foolish Virgins which went out for want of Oyl to feed them Matth. 25.8 And therefore if the fire of Gods wrath in which the wicked shall be burned shall end and go out as wanting matter to work upon they being thereby annihilated and their being totally destroyed as the said Author evades those sayings then could it not be called unquenchable And if the wicked should be annihilated in that Judgement must not their Worm needs dye having no subject to subsist in Those expressions therefore joyned with Gehenna as the others also which we have mentioned both signifie the being of such severe torments and punishments after the Resurrections as the worst of punishments here imaginable are but shadows of and also their perpetuity and endless duration which is also expressed in other phrases As 5. Everlasting punishment Matth. 2.46 and everlasting destruction 2 The◠1.7 8. That in Matth. 25.41 is with a◠Emphesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting fire The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated everlasting is indeed used in the Old Testament to signifie of a long continuance and sometime of an age but that is not its usual if ever its signification in the writings of the Evangelists and Apostles but everlasting or never ending Matth. 25 46. it 's the same word that 's used to signifie 1. The lastingness of the life glory and happiness of the righteous and everlasting punishment is opposed to everlasting life as signifying a like duration of the one as of the other even as the fire of the Valley of Hinnom probably burn◠perpetually so long as the old Jerusalem was standing so those torments shall be of equal duration with the new Jerusalem the joy and glory of the Righteous even for ever 2. The duration of the honour and power ascribed to God himself that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too everlasting 1 Tim. 6.16 Yea. 3. The everlastingness of the being o◠God and Christ Rom. 16 2◠Isa 9.6 than which what can be more significant of never ending And yet not only that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting is used to this purpose but 4. It 's said the smoak of their torment ascends up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ages o◠ages even for ever and over Rev. 14 9 10. an Expression used to in the Glory and Honour ascribed to God and Christ and to set forth the Eternity of God and of his Living Rev. 1.6 and 4.9 and 5.13 14. So that the Scriptures are very Pregnant in laying down this Assertion and therefore it 's to be believed and dreaded and diligence is to be given in looking and yielding up to Christ to be accounted worthy to be delivered therefrom 2. As for the Reasons and Grounds of God's so Punishing they are by the Scriptures signified to be such as these 1. The Greatness and Majesty of God sin'd against and despis'd Deut. 10.17 Matth. 10.28 Luk. 12.5 Isa 27.31 Men Punish Traytors against their Life and Majesty with Bodily Death but God both Body and Soul in a Death as much beyond that of the Body as He is greater than Man that is sin'd against and despis'd Such great Punishment is but answerable to his Greatness as his other Works be 2. The Greatness Unspeakableness Deut. 32.5 6 7 8 9 21 22. Isa 1.2 3 4 5 24. Gen. 1.26 27. Psal 8.3 4 3. 49.12 and Infiniteness of the Love and Goodness of God in and by Christ toward Men that Rebel against him it notwithstanding He not onely inconceivably honoured us in raising us up at the first out of the Dust of the Earth and making us in his own Image Lords of his Works and capable of knowing and having Fellowship with himself but also when we were utterly lost was pleased so to set his heart upon us Joh. 3.16 17. Gal. 4.4 5. 3.13 2 Cor. 5.21 Rom 4.25 1 Pet. 1.21 24. Philip. 2.6 7 8 9. 1 Tim. 2.6 Isa 45.22 Psal 81.9 10 50.1 2. Prov. 1.20 21 22 23. Joh. 16.7 8 9.10 12 13 14 15. Gen. 6.3 Rom. 2.4 5. Psal 68.18 19 20. Job 33.16 29 Psal 68.21 Rom. 2.5 Heb. 6.6 7. 10.26 29. Jonas 2.8 as not to spare his ow◠Son but give him up to the Death the Death of the Cross to Redeem us again and impowred him to Save us and bring us to endless and infinitely Glorious Happiness His Son that was in his Form infinitely Glorious with God his Father was pleased also in Love to abase himself and lay
aside all that Glory and Happiness expose himself to and bear upon himself for us all that shame and reproach and sorrow to Death and Curse that was due to us and needful for his Ransoming and Saving us without violation to God's Justice and impeachment of his Holiness and now is infinitely ready to save Men in their listening to and obeying him to which he is not wanting to call and impower them The Holy Spirit comes forth in the Name of God and Christ to reprove men for their Sins set before them God and Christ and in with and from them far greater and better things than they are pursuing after and labouring for and therewith strives and wrestles with them for their Repentance and turning to God to seek him and live to him Yea God Father Son and Spirit are exerciseing wonderful forbearance patience and long-suffering toward Sinners here and lading them with variety of benefits to lead them to Repentance and corrects them in Mercy to break them off from their purposes and bring them to accept of Eternal Life and Happiness and all this love and goodness Men do obstinately and impenitently Sin and Rebel against hateing and opposing themselves against God his Son and Spirit Government Grace Truth c. hardning themselves in their Sins refusing their own Mercies for lying Vanities c. and oh What short of Eternal and Infinite Punishment can answer the Deserts of such Ingratitude and Wickedness against so great love and goodness If they that sin'd against the despised Moses's Law Dyed without Mercy how much sorer Punishment doth the rejecting and despising such a love and lover and neglecting such or so great a Salvation expose us to Psal 90.11 According to his fear both his Greatness and Dreadfulness and his Goodness and Mercy leading and ingageing us now to fear him so will be his Terrour and his Wrath in that day 3. That the hainousness of Mens sins against a God so Great so Good Isa 1.3 4 5. c. Heb. 1.12 Psal 5.4 5. Deutr. 32.5 6.15.16 Jon. 2.8 Jer. 2.13 Isa 55.2 3. Heb. 12.15 16 17. 10.26 Prov. 1.24 25 29.1 Rom. 2.5 Psal 58.2 3 4. Act. 28.27 Matth. 13.14 15. so Gratious together with his infinite Purity and perfect hatred of the least Iniquity they are foolish and ingrateful in neglecting and slighting him despising his love favour and friendship and preferring base unworthy Lusts and Objects of Lust before him a very morsel of Meat before his love and favour who hath done so much for us and tenders such infinite love and favour further to us and therein such unspeakable and infinite happiness They are willful in Sinning when no necessity in so doing Yea hold fast Sin with stubbornness obstinacy and impenitency against all light and warning though often told and convinced of the emptiness vanity and unworthiness of them and though such sweet charming allurements of Grace be afforded them as would they but listen to them would draw them off from their Sins and make them willing to part with them bringing such power with them as would Converâ— and heal them and these wilfully stopt kept out and shun'd lest by the power of God in them they should be Converted and be healed by him and this persisted in Jer. 6.15 16 17 28 29 30. 8.5 6 7. Act. 7.51 13.40 41. with resolution to hold their Idols and Vain ways and not to listen to any counsel that should tend to win them off from them rising up in all their strength as it were to withstand their own Salvation when so forcibly tendred to and urged upon them that they had much to do to beat it off even the power of Gods words reproofs and Counsels and the stretchings out of his Hand therein for their Salvation Dent. 32.21 22. Matth. 3.12 Heb. 10.29 30. This this is that that is infinitely offensive to such an infinitely holy pure and perfect Majesty whose Eyes cannot look upon Iniquity and kindles such a fire of wrath in his Breast against the Sinners as shall burn for ever upon them and shall not be quenched It 's Mens trampling under foot the Son of God and therein all God's love and counting the Blood of the Covenant wherewith they are Sanctifyed and have all their liberty to God an unholy common thing and therein slighting all Christ's Love and Sufferings for them and doing despight to the Spirit of Grace that spake graciously to them and let Gods infinite favour before them 't is this lays them open to the Vengeance of the Almighty and it s a fearful thing to fall into the hands of the Living God without the Mediator to interpose being rejected by them Indeed those Men that believe not but deny That Christ died for any but his Elect and those that shall be saved and That he gives any sufficient grace for their Conversion to him And so put the stress of their Sining and Suffering upon Adam's Sin and that also necessitated by God's Decree rendring them inthral'd to Sin so as that with that help afforded of God without any intention of their Salvation they cannot but Sin and Rebel and yet Assert an Eternal and Infinite Torment to be their Portion in their Persons though in their persons never so favoured of God or indued with any such Grace as that they were really ingaged to live to him or had any power or capacity so to do those men I say render God exceeding harsh and such as no Christian heart may indure to think him Clothing him rather with the Titles and Colours of Satan the Abâ—ddon and Man-slayer things not fit to be mentioned then with those Titles of Love and Loveliness that belong to him The unreasonableness of their Doctrine and its contrariety to the Scriptures overthrows the Equity and Justness of such Torments or Gospel-Terrours and its likely puts men upon seeking Evasions to avoid the Belief of such a Doctrine as renders God so unlovely to them But upon the Considerations we have mentioned there appears so much Equity as may silence and vanquish Reason it self into subjection and both provoke to Gospel-Obedience and perswade to believe and judge equitable and so make Men endeavour to avoid and flee from the Gospel-Terrours forementioned And such things also are held forth in the Gospel as true in themselves and fit and meet to be propounded to all and to be believed by them CHAP. IV. Of some Distinctions signified and contained in the Doctrine of the Gospel as before declared THere are also divers Distinctions with reference to Things and Persons signified and contained in the Gospel-Doctrin which we may briefly touch upon before we pass it as to say About Two Adams or Men mentioned in the Scripture as opposed one to the other Two kinds of Covenants Righteousness Sins Judgments Worlds Lives and Deaths A Two-fold appearance of the Person of Christ with the distinct Works of them A Two-fold Personal Coming
Mr. Moor Sen ' hath well observed Vers 22. and was the first that I have ever heard of in that observation said Man was now become like one of us as one of the persons in the Trinity as considered in Christ who had stept in and vertually was become Man and this to before Man was turned out of God's Presence Isa 28.16 Hab. 2.3 4. Heb. 10.37 Gen. 3.15 16 17 18 19. that so 〈◊〉 and men generally might have him Christ in the Faith and Knowledge oâ— him as a Foundation under his Feet to bear him up and as a Staff in his hanâ— for his support that he might not sink under any of his after Miseries Temptations Tryals or Deaths that were through him now ordered to him and to be grappled with and undergone by him Yea thence the goodness of God is to All and his tender Mercies upon aâ— his Works Psal 149.8 9 10 17. Col. 1.23 the Gospel Preached in every Creature under Heaven yea we may say in the very Devils in that they have not their will upon Man to do to him what they please but are abridged and bound up by him Psal 75.8 though by them aâ— by many men to it is not Preached much less it is Preached to them Yea thence his Judgments are full of mixture though often with much severity and hereafter so infinitely heavy SECT 2. Of Two Covenants with respect to the Two Adams 2. WIth these Two Adams we may find some hints of Two Covenants or Two kind of Laws that is to say With the First Adam a Covenant of Works both as to him and us viz. That if He keep perfectly with God and in nothing Sin'd or disobey'd him he should injoy the Earthy Paradise and the great goodness of God confer'd upon him in his Creation his Favour and Fellowship c. and transmit Righteousness Innocency and so the same Privileges with himself to his Seed who also walking in that their Righteousness and Innocency should have continued in the same favour but he Sinning and Falling all should be Lost and Condemned in him as the Event declared and as is signified in Rom. 5.12 15 16 18. He being set as it were to keep Sin out of the World And of this Nature in some respect is the Covenant or Law of Works that finds us all Sinners Now that the First Adam is Fallen though as given since Gal. 3.19 20 21. Rom. 7.10 it was given in the Hand of a Mediator as other of God's Dispensations and dealings now are and so to gracious ends Heb. 10.1 even to Life thâ— in a killing convincing way and with additions of Types and Shadows pointing to Christ which were not of the Essence of the Covenant or any part of it as pertaining to Adam considering in himself and as the Natural Root of 〈◊〉 All nor should have been in such a way given or with such additions had not the Mediator stept in That Covenant as with Adam requiring in him and from him in us all personal Gal. 3.10 perfect and uninterrupted obedience and cursing Man even all iâ— Adam in case of his sinning and any man in their persons had he stood that should in their persons have sinned as he did In the Second Adam a Covenant of Grace to us is made Though we may say it was a Covenant of Greater Works to and with Christ as to himself in comparison of which the Covenant with Adam was but as a Covenant of Grace in regard of the easiness of the things required of him above what was put upon and required of Christ the condition of it being as to him Heb. 10.5 6 7 8 9 10. Psal 40.8 9 10. Isa 58.10 11 12. 42.6 7 8 9. 49.5 6 7 8 9. That he should be made Flesh Suffer and Dye for us bear out Sins dâ— be made a Curse for us and offer up himself a spotless Sacrifice unto God for us and thereupon he should in the Nature of men and for men he Lord and Christ and have the power of Life and Death â—e the Saviour of all Men and especially of theâ— that Believe have all men in his own dispose Saved out of their former Obligation 2 Sam. 23.5 Isa 49.7 55.4 to Perish and made now capable of further Salvation Life and Glory so as by and through him To which end He should be their Light and the Salvation of God to the ends of the Earth And through him there is this Covenant of Grace to and with Men firm and sure in him yea He the very bond of it given for a Covenant to the People and to be held forth to and by them Viz. That any of the Race of the Lost Fallen Adam as all are looking to God by him and Believing in and through him through the Light Truth and Grace extended by him shall be accepted of God justified and have all Grace Administred to them in and with Christ for their coming to Christ leading guiding and preservation in Christ unto Eternal Life Yea an Everlasting Kingdom to be given them with him and that in case they sin against God after their Believing yet not continuing in Sin upon confessing it on convincement and returning to God from it by him they shall be forgiven cleansed and healed and through Christs Mediation of the New Testament be yet preserved in the grace and favour of God to the injoyment of the Promised Inheritance to which He hath called them Heb. 9.15 1 John 1.9 SECT 3. Of two kinds of Righteousness 3. SUitable to these two Adams also we have signified to us a twofold Righteousness In the first was a created righteousness spotless and pure and such as should have been continued in a spotless obedience of works Eccles 7.29 and so to have been propagated to his posterity by him had he stood But this is now lost and according to it there is none righteous no not one In the second Adam is a perfect Righteousness too not only as to himself but also for us To and in himself he had a Divine Eternal and Essential Righteousness as he was God but besides that 1 Pet. 3.18 2.22 2 Cor. 5.21 Heb. 10.5 6 7 8 9 10. as the publick man he had and hath a perfect personal Righteousness standing in his performing what God required of him and perfectly fulfilling and accomplishing his will not only in his own personal conversation in the course of his life on earth but also and more especially in his bearing suffering and induring the Death and Curse imposed upon him to the Fathers utmost satisfaon testified in his taking him in the Resurrection from Prison and Judgement and exalting him to and at his own Right Hand His Obedience was his Righteousness and by his presenting himself as one that had so obediently performed his Fathers Will Rom. 5.18 19. 3.22 23 24. Jer. 23.6 1 Cor. 1.30 as a Lamb that was
at once but the just at Christs coming called therefore the resurrection of the Just and the rest the wicked and such as dye in the time of the personal Reign of Christ with his Saints on the Earth at the end of those thousand years when he shall deliver up the Kingdom to God his Father Mat. 3.7 8. Joh. 3.16 17 18 19 6.40 Ezek. 33.11 The second Death may through the Grace of God be avoided men are not necessitated of God to run into it nay he hath said and sworn as he lives he hath no pleasure that the wicked should dye in it but that rather they should turn from their taking part with Satan and preferring his suggestions before Christ and his Grace Mat. 16.24 25 26 27. 25.41.46 Calls Counsels and Salvation that they might live For this is a very dreadful Death an everlasting punishment out of which if men be once cast into it shall be no release or redemption But having spoken of this more fully before I here pass it with this brief mention of it SECT 8. Of the various appearances of Christ and the Proper works of them and ways of his Saving men 8. LAstly there is mention of divers Appearances and Comings of Christ with their divers Works and Consequences As there is a twofold Personal Appearance of Christ mentioned upon Earth and in Heaven the former is twofold also which are his Personal Comings from Heaven which with their consequents are distinctly mentioned in the Gospel-Doctrine besides some spiritual and providential comings invisible to the eye of man Of which 〈◊〉 shall give a brief touch 1. Heb. 9.26 He came and appeared in the flesh in infirmity and weâ—kness here upon the earth being made partaker with us in flesh and blood made like us and in all thinks tempted as we are excepting sin And this his Appearance was once in the end of the world in the last ages even in the time of the Roman Monarchy spoken of by Daniel the Propet And the end of this his coming and appearing in so low and despicable a form in which also he was poor and without all worldly glory and greatness was that he might be the Saviour of the world by suffering for it and by revealing the truth of God to it for the convincing it and calling it to himself that through him it might be saved Of this coming it is said This is a faithful saying 1 Tim. 1.15 and worthy of all acceptation that Jesus Christ came into the world to save sinners and that he once appeared in the end of the world to put away sin by the sacrifices of himself Heb. 9.26 and so he came to be abased amongst men that he might minister to and give his life a ransome for them yea in this his appearance he suffered and died for all and by the grace of God tasted Death for every man and that without limitation or distinction as to the first and most proper end of his death Rom. 5.18 3.19 20 21 22 23 24. 14.9 viz. the ransoming men thereby from the curse and death forecome upon them and his making an attonement for them for there was no difference of men nor distinction in to Righteous and Sinners Good and Bad Believers and the world as he eyed them and came into the world for them in his first undertaking and intention But he found all fallen sinful lost and helpless and as such came to dye for Col. 2.10 Mat. 28.18 19 20. Phil. 2.10 11. and ransom them from that lost estate into his own Lordship and dispose as the Mediator and Saviour of them and obtained a perfect recovery of mans nature in himself and power and authority for his further saving and judging work appointed to him and needful for men And this his coming and appearing and the work of it is perfectly past and done 1 Joh. 4.2 3. Joh. 16.28 Heb. 10.10 11 12 13 14. 9.12 14 15. 7.25 He is thus come and gone again and comes so and in such a way and to such ends no more though the vertues of that his so coming and appearing and of his works or sufferings for us therein abide in him and with God and come down to and upon men and shall do for ever for all he doth and will do further for and to fallen mankind is in the vertues of what he hath done in that his appearing 2. He shall come and appear personally again on the earth a second time Mat. 16.26 27. 26.64 2 Thes 1.7 8. as in Heb. 9.28 but then he shall not come and appear in such a mean and despicable form as before nor with sin upon him imputed to him and to be suffered for by him but in Glory and Majesty even in the Power and Glory of his Father and with all his holy and mighty Angels to raise all men indeed in their times and so actually to save them out of the first Death and Judgement and set them free of that but so as to bring them to a second 2 Cor. 5.10 Heb. 9.28 Mat. 25.31 35. 13.43 in which he who was judged for all shall judge all And he that came to save all men from the first judgement shall not save all men in this or from the death adjudged to in it but only those who now believe and look for him giving them a total and full deliverance out of and freedom from all sin sorrows dangers oppressions death and making them everlastingly happy and glorious with himself but shall execute judgement upon all the ungodly who throughout the day of grace have abiden so and shall be then found so Rev. 21.4 5 6 7. Jude 14.15 2 Thes 1.7 8. Mat. 24.31 Luke 18.8 9. Col. 3.3 4.1 John 3.2 Heb. 9.28 That coming and appearing of his indeed shall be to save his Elect only such as here believe in and obey him In his his first coming and as men were the objects of his undertaking to suffer for them there was no such difference and distinction And this coming is yet wholy to come and spoken off as future He shall appear the second time without sin to salvation to them that look for him And it shall be in the end of the world properly so taken 1 Thes 4.14 15 16. Then he shall descend from Heaven with a shout and sound of the Trumpet and the voyce of the Arch-Angel of God And that his appearing shall be visible to more than his first Rev. 1.7 for that was but in one Country but this shall be to all every eye shall see him they also that perceived him In his first appearing he laid the foundation of the faith in this he will bring up the Head Zech. 4.7 9. stone with shouting and crying grace grace and finish the building Heb. 12.2 1 Thes 1.9 10 Tit. 2.12 13. In that he was the Author in this the
Finisher of the Faith And therefore this is the Hope of the Gospel and of the Saints the thing looked and waited for by them 2. But between these Two Comings Joh. 14.19 16.16 17. Heb. 9.24 10.12 13. 12.2 3. and Appearings to Men in the World there is a disappearance here of his Person as to any outward discovery and visibility of it but yet in this mean time He appeareth in Heaven for us in the presence of his Father to whom he is gonâ— up and where He abides and is set down at his Right Hand Invested with and Estated in all his Fullness of Glory and Power Acts 5.31 And his going up and appearing there 1 Tim. 4.10 is for Salvation to He is Exalted a Prince and Saviour to give Repentance to Israel to Rebellious Ones and Remission of Sins And so he is the Saviour of all Men especially of them that Believe He and God in him having saved all Men out of that Sentence of Condemnation that by and through Adam fell upon All by his first appearing is now to the Saviour upholder preserver of all Men bringing his Salvation near to them even the tenders of further Saveing them that so they might be led to Repentance Psal 36.6 7 8 9. 68.19 20. Rom. 2.4 5. 2 Pet. 3.9 15. and to trust under the shadow of his Wings and be specially Saved And those that do therethrough trust or believe in him are Saved by a special Protection succouring and delivering them from Sin and Satan even so as to fit them for the Salvation ready to be Revealed at his Second Appearing 1 Pet. 1.6 7 8 9. He Appears 1 Tim. 2.5 6. Isa 53.12 Luk. 13.7 8 9. 23.34 Joh. 17.21 23. 2 Pet. 3.15 and Mediates with God for All Men for the means and Mercies He sees good for leading them to Repentance and Faith and for Patience and Forbearance when they have forfeited former means till He further dig about them and dung them which forbearance also is to be accounted Salvation And these things He obtains for and dispenses to them to such ends but for those that therethrough do Believe He mediates 1 John 2.1 2. Heb. 7.25 9.15 Psal 36.8 9. and 65.4 and obtains the Dispensation of choise Mercies even the Blessings of Life and Righteousness presenting them in himself Just and Righteous before God feeds them with the Fat things of his House even of his Holy Temple His First Comeing and Appearing then amongst men as to its main End Joh. 3.17 12.47 1 Tim. 2.4 5 6. Isa 28.16 Act. 5.31 1 Tim. 4.10 was for all Men to Save them by way of Ransome without limitation or difference of persons as also to obtain into himself Power for further Saving them His appearing now in Heaven with God is for all to and to be the Saviour of All in their several Ages respectively but with difference Heb. 9.28 Luk. 19.27 and specialty for Believers His Second Coming and appearing to Men is for the utmost Salvation not of all Men but of all his Elect and that Believe on him the rest that here rejected him finally shall there be rejected of him 1 Tim. 2.6 In the first He Saved by price paid for Men by which also he obtained his Power of further Saving in the other Two In the Second Luk. 13.7 8. Heb. 12.24 Phil. 3.21 2 Thess 1.8 9. by his improving the Vertues of that Price his most Precious Blood with his Father by way of Intercession and by his Power as exercised for over and upon Men. In the Third onely by the exercise of his Power for and in behalf of those that were his and looked for him and so the Gospel teachâ— us to distinguish of his Appearings and of his Saving 3. Gen. 6.3 Prov. 1.20 21 22. 1 Pet. 3.19 Joh. 1.10 11. There are other Spiritual and Providential Comings of Christ to Men distinct from those his Personal and Visible Appearances As 1. His Addresses of Himself to Men by his Spirit in the means as so He came often to Jerusalem and would have Gathered them and came to his Own and they Received him not even before he was made Flesh And 2. In his more gracious discoveries of Himself to the Hearts of those that Believe on him of which is meant Joh. 14.21 23. He that hath my Commandements and keepeth them Rev. 3.20 he it is that loveth meâ— and I will love him and manifest mine own self to him and we will come unto him c. and If any man hear my voice and open to me I will come in to him and sup with him and he with me 3. In his taking more special view of and executing Judgments upon men in Afflictions and Death As Repent saith he Rev. 2.5 3.3 and do thy first works or I will come unto thee and take away thy Candlestick c. And if thou watch not I will come to thee as a thief and thou shalt not know what hour I will come upon thee And so some understand many things spoken about his Coming in Matth. 24. to aim at and be meant of his Coming to execute Judgment on Jerusalem But because these things appertain to his Dispensations to Men and operations in Men they mind me of applying my self at length to that other Branch of the Distinction at first mentioned and therefore I shall not further inlarge here on them CHAP. V. Enters upon the other Branch of the Distinction and speaks briefly of the Purposes of God PAss we now to the Second Member of the Distinction And therein let us first take into Consideration the Purposes of God and see how they may be said to agree with or be distinguished from the Gospel-Doctrine the Object of Divine Faith to be Preached by us to Men that they may Believe and to be believed by Men being Preached to them that they may be Saved About which purposes this may be premised That they are in themselves as such secret incomprehensible and unknowable by us further and otherwise then they be in God's Works or Words made manifest and revealed to us And therefore they are with the more sobriety to be inquired into and spoken of by us taking heed to the Word of God as our guid in all things And because what is said in the Wâ— about them is in somethings more struse and hard to be understood as a because some others have spoken mâ— largely to them Tho. Moore Sen ' in his Testimóny of Christ I intend the greater bâ—vity in what I shall say of them SECT 1. Of God's more General Purposes coincidâ— with the Contents of the Gospel and theâ— in by the way something of his Permâ— on COncerning the Purposes of God 〈◊〉 Ephes 1.9 3.11 〈◊〉 may say in General That as Goâ— hath wrought and done for us and haâ— declared That he will assuredly do so dâ— he
beheld all the sons of men even so beheld and looked upon them with an eye of pitty and compassion as that he hath looked out for himself a Lamb for a burnt-offering to take away their Sin and so bring in Grace and Salvation to them as the same Word is used Gen. 22.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where it is rendred So to look as to provide and thence the Name of that place Jehovah Iireh Vers 14 and then it follows from the place of his habitation or dwelling which is properly and in the truth of it Christ as having Dyed for all men he is raised again ascended and glorified he as so considered as one that hath performed his will in Suffering for us is the habitation of God's holiness his beloved one in whom his Soul delighteth and where it hath pleaseth him that all fulness should dwell even all the fulness of the Godhead bodily from thence even in and through him as having done his will he looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath consideratively looked or set his heart to take care of and for them upon all the inhabitants of the Earth As he looked down with pity upon them at first to consider their misery and provide them a Saviour so now having taken up his rest and dwelling in him he through him yet again beholds them to take care of them and to extend his goodness and favour to them to load them with his benefits and afford them discoâ— veries of his Truth and then He fashâ— oneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is fashioning or is thâ— fashioner of their hearts together oâ— alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his beholding them dispenâ—sing his goodness and truth to them diâ—covering his Being Power Goodness thâ— vanity of the World and of their Lives and all things here below c. He is secretly convincing them and by his goodness leading and drawing them to and after or toward himself in his Son to repent to grope and feel after him and seek him who is not far from any one oâ— us and so is in like manner or together one with another and one as well as another framing and fashioning their hearts even towards himself who is one and in meeting with or coming to whom they would be together and then it follows He considers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mindeth understandingly takes notice of all their work When he hath framed or frames their hearts even the heart of all the Sons of men or Inhabitants of the Earth in their several times together to one object himself as in Christ his dwelling place or aliâ—e as to the manner of his framing them then and not till then he considers their Works and minds how they work whether they yield up to him in his framings of them to work and walk in them or in that truth and goodness by which he is working and framing them or else to rebel against him and then it follow No King is saved by the multitude of an Host a mighty man is not delivered by much strength an Horse is a vain thing for safety neither shall be deliver any by his great strength Behold the eye of the Lord is upon them that fear him upon them that hope in his Mercy to deliver their Soul from Death c. As if he should say upon the Lords framing their hearts a like or together though he leads and draws all men one way yet minding their works there is there great difference some of them withdrawing rebelling or resisting his grace and Spirit and smothering the truth in unrighteousness are chusing their own ways and running to Hosts and Horses and Chariots and to their own strength to creatures Idols which are vain and therein are disallowed of God and meet with disapprovement and destruction but others in his framing their hearts chuse the fear of the Lord â—nd hearkning to his voice do betake themselves to him and to his Mercy to home therein and make him their stay and refuge to own and accept him for their God and Saviour And upon these his eyes are in a further sense to own and take special care of them as his Portion People and inheritance to chuse them to himself and bless them and stand by them in all Conditions 10 deliver their Souls from Death and to keep them alive in Famine when others want and Perish as Isa 65.13 14. According to that in Prov. 1.31.32 33. The refusers of the Lord and of his fear that despise his counsels and set at naught all his Reproofs shall eate the fruit of their own ways and be filled with their own inventions the turning aside of the simple shall slay them and the prosperity of Fools destroy them when who soever hearkneth unto Wisdom in any or every Nation shall dwell safely and shall be quiet from the fear of evil SECT 3. That Gods operations in Men are neither properly Phisical or properly and simply Moral but supernatural having some thing like either in them THere is great contest amongst Men wither God do work Phisically or as a natural Agent or only Morally by swasion and counsel in Men for the converting and regenerating of them That I may cast in my verdeit amongst others towards the deciding that controversy upon which men on both sides lay a great part of the weight of their apprehensions they that are for the Physicalness of them thence argueing their irresistibility and they that are for the Morality of them thence arguing the contrary I shall briefly say 1. That I conceive those terms are not apt and proper to be applyed to Gods Operations for Phisical signifying natural it should imply that they that say he works Physically say he works naturally which must mean either by or according to the nature of the things in which he works but nature being his work and corrupted too since the fall his workings must needs be both distinct from and far above the workings of it or else that he works naturally as opposed to voluntarily or by free Election and choise in himself which is not true neither for though in all his works he according to his own glorious nature and so naturally works most holily righteously wisely c. And it is not possible for him to work otherwise yet in respect of the work it self the matter of it and way of carrying it on he works freely and according to the counsel of his own will as was noted above And again Morally signifies properly after some manner and custome habituated in the subject by often exercise which is not competible with Gods nature and essence But I conceive the mind of that distinction is either as God wrought in his making and giving beings and natures to things or as men work upon one another by arguments and motives perswading to better or other manners in a word whether creatively by introducing by almighty power new species nature principles or the like or whetheâ—