know his Presence with them even while to appearance and in his body absent from them c. His comforting Operations may be many or fewer according as he pleases and as he sees good to give and the conditions of his people require and they are meet for but they are all in and through his goodness and grace in Christ discovered as all his other gracious Operations be while he by his Spirit minds men of and opens to them his Love Power Wisdom Faithfulness his undertakings for them promises to them examples of his goodness and faithfulness to others in like cases and therein also sets before them the inconsiderableness of their Enemies Dangers Sufferings the lightness and momentaniss of them in comparison of the good afforded and promised them he raises up and incourages their hearts and fills them with assured hope and consolation 2 Thess 2.16 17. 2 Cor. 4.15 16 17 c. 6. His strengthning and confirming Operations are many of them of the same import and from the same spring with his comforting and healing Operations they are spoken of 1 Cor. 1 Cor. 1.6 7 8. 16.7 8. Eph. 3.15 16. 1 Pet. 5.10 And they differ little the one from the other and therefore I put them both together as under one Head onely his confirming Operations be such efficacies of his grace and workings of his Spirit as in and by which he opening his Truth more clearly to the heart and therein discovering the weakness of all opposite Principles or otherwise also evidencing his Presence with his Truth People and Ways doth make the heart more firm in belief of his Truth and so in resolution to cleave and adhere to it and to him in it and to his people and ways according to it begetting in the heart more assurance of their Rightness and of good success therein His strengthening Operations besides what hath been hinted of them in the foregoing Operations more respect oppositions resistances and assaults against men in Gods way either by Sin in men or by Satan and men from without them as also Afflictions Pressures and the like from the hand of God to stand under which and against all assaults the grace of God in Christ as it is sufficient to strengthen men so it doth it also by presenting such Motives from Rom. 5.5 6 7 8 9 10 11. and considerations of Gods love and goodness Christ's faithfulness to them and care and watchfulness over them and power and promises to save them the good and gracious ends of God in them and assurance of a good Issue out of them with other Arguments as the Gospel or Truth Revealed affords therethrough putting courage and resolution virtue and man-hood as it were into them so as to stand it out with patience and magnanimity to the end 7. His conforming Operations are of the like nature with his Renewing and healing and by the same means or mediums even the beholding the glory of Christ and of God in Christ as opened to men and by his Spirit effectually and by a certain creative force or power working therein as also by the same Spirit he will conform the body to his own glorious body at his coming onely there is this difference that in conforming the Soul Mind and Spirit to himself he works upon men in a way suitable to men living voluntary agents and in their exercise of themselves in the ways in which he leads them as in beholding his Glory presented by him before them and therefore men are capable of hindring themselves of their own good in that by turning away their minds from him unto vanity As Naaman might have hindred the healing of his Leprosie by coming out of the Waters of Jordan too soon viz. before he had washed the Seventh time though in continuing so to wash he could not hinder it God effecting it in him by a creative power But in the Resurrection and conforming of the Body to Christs glorious Body Christ will work purely Physically or Hyperphysically rather and irresistably as he wrought in creating things that had no voluntary agency in themselves at least none before he had made them or as he works upon natural agents or things as to make the Earth to Bud or the Corn to grow or more irresistibly then so to even as in making Heaven and â—arth But this pertains to the manner 〈◊〉 God's operation in these his gratious Workings before we speak to which we shall as we propounded consider the other kind of operations attributed to God and see what the Scriptures signifie to us concerning them CHAP. IX Of Operations in Wrath and Judgment attributed to God as Hardning Blinding Deceiving Men c. SECT 1. That the Scriptures Attribute these kind of Operations to God and that yet we are so to conceive of him in them as not to make him the Author of mens Sinnings GOd is said in the Scriptures to harden blind and deceive men and therefore that such Operations or Workings as tend to these things are Attributed to him is evident both in the Writings of the Prophets and Apostles for God is said by Moses to have hardned Pharaoh's heart and he said to Moâ— when he sent him to him that he wouâ— harden his heart so as he would nâ— let the people go Exod. 4.21 and 7.3 aâ— 9.12 And so he is said to have hardnâ— Sihons Spirit and to have made his heâ— obstinate that he might deliver him inâ— Israels hand Deut. 2.30 And Isaiâ— says by way of Expostulation Lorâ— why hast thou made us to erre from thy wayâ— and hardned our hearts from thy feâ— And Paul saith of God whom he will 〈…〉 hardneth And the Prophet Isaiah 〈…〉 quoted by the Evangelist said God haâ— blinded their eyes and hardned their heartâ— Joh. 12.40 It being God who bade thâ— Prophet go and make the heart of thâ— people fat and their ears heavy and shâ— their eyes lest they see with their eyes anâ— hear with their ears and understand witâ— their hearts and be converted and healed 〈…〉 Isa Zeph. 3.5 Jam. 1.13 17. 6.10 And God said to Ezekiel 〈…〉 If the Prophet be deceived I the Lord have 〈…〉 deceived that Prophet Ezek. 14.9 But 〈…〉 how may these things be looked upon aâ— the works and doings of God seeing the 〈…〉 just Lord will not nor can do iniquity 〈…〉 Let no man say when he is tempted 〈…〉 am tempted of God for God cannot beâ— tempted with evil neither tempteth hâ— any man every good gift and everâ— perfect giving is from above and cometâ— down from the Father of Lights with 〈…〉 whom is no variableness nor shadow oâ— turning Surely those things to deceiveâ— â—nd harden and make men obstinate and â—o blind men are the works of Satan â—nd how then can they be ascribed to God â—e most holy God who is of purer eyes â—en to behold iniquity much less then â—ay he make or impel or stir men up â—o do evil Surely therefore
a Trinity in respect of the manner of his subsisting and working the Father the Son or Word and the Holy Ghost or in other tearms coming up to the same Truth â—th 3.17 â— 19. That God even the Father hath a Son and an holy Spirit the spirit of the Son and of the Father one in Essence and Godhead with himself 4. That this One God is an eternal 1 Tun. 1.17 1 King 8.27 Psal 135.5 8. 139.1 2 3 4 5 6 7. 147.5 1 Sam. 2.2 Psal 100.5 36.5 6 7. Isa 44.6 59.6 1 Cor. 8.6 2 Cor. 5.18 Mic. 2.7 1 John 3.8 infinite and infinitely wise powerful holy and good Spirit who hath his Being of himself and is the Author of all Beings Sin excepted which hath its Being of and from the Sinner and Satan whatsoever 5. That this glorious God is onely perfectly and fully knowable by and known to himself and cannot be known either perfectly or in part by us or any other Creature but in his own Light and Manifestation of himself to us Job 11.7 8 9. Psal 139.6 and 36.9 John 1.18 Matth. 11.27 6. That this glorious God Rev. 4.10.11 Isa 40.28 Col. 1.16 17. Heb. 1.2 3. Job 34.13 did for manifestation of himself and his own Glory Make Create give Beginning and Being to the World and all things therein visible and invisible by his Infinite Power Wisdom and Goodness and is also the Upholder and Governour thereof and of all things therein according to his own wisdom and good-pleasure 7. That amongst Gen. 1.25 26 27. 2.7 21 22. 5.2 and after all other things Man also had his Being and Beginning of or from God and was made by him as his choice visible Creature in one man made of the Dust of the Earth and inspired and inlivened with a living rational Soul and in one Woman made of that Man to be a Meet-help for him Male and Female made he them 8. That man Gen. 1.26.27 Eccles 7.29 Psâ—l 49.12 20. Prov. 8.31 Act. 17.27 28. Gen. 3.22 with 2.17 was in that one Man and one Woman made very honourable happy and glorious in Gods own image and likeness upright and without sin capable of knowing and having converse with God and of serving and living to him in whom he also lives moves and hath his being and so of living for ever The Ruler over the rest of Gods Works and the subordinate end of their Creation they being made for Man's use and service so as nothing was wanting to man that might make for his comfort and happiness so good and bountiful was God to him onely man was mutable and so might if he would be so foolish to Sin and forfeit all And sure the Gospel supposes this both as to the goodness of man's condition otherwise Sin had not been mans or chargeable upon him much less at so high a rate as to deserve such a Penalty to be inflicted upon as the Gospel also implies if man had not been made Righteous and without Sin and both in a capacity and unspeakably obliged to have continued so as also to the mutability of his Condition otherwise he could not have sinned and lost it all 9. That God made also other intelligent Creatures besides Man Col. 1.16 invisible Spirits called Angels made good and excellent glorious Creatures 1 Pet. 3.21 of whom some fell from their Principality and glorious station and are become Devils 2 Pet. 2.4 unclean and wicked Spirits Enemies to God and Men Jude 6. Matth. 8.28 31. 12.24 27 43 45. 25.41 Mark 4.2.12 Gen. 3.1 with Rev. 20.1 2 3 8. with 16.13 14. and to all goodness of whom one is chief and Principal and the rest his Angels who being for their voluntary sin and defection thrust down from God inticed and still endeavour to entice men to revolt from God and Rebel against him that they might by incurring his Wrath become as miserable as themselves that is endlesly and irrecoverably miserable for such they are being forsaken of God and bound over in Chains of Darkness to the Judgment of the great Day to be then for ever Tormented 2 Pet. 2.4 Matt. 25.41 The rest of the Angels keeping their places are happy and glorious Spirits 1 Tim. 5.21 Mark 8.38 Psal 103.20 beholding God's Face rejoycing in his Presence Glory and Works always ready prest to do his Commands employ'd by him as Ministring Spirits for the guard and helpfulness of Mankind especially such as are Heirs of his Protection and Salvation Matth. 18.10 Heb. 1.7 14. 10. That God as it was but meet Gen. 2.16 17. 3.23 and as seemed good to his own infinite Wisdom having made Man so good and happy and having put so great Ingagements upon him to Love and Serve him did also give him a Law very reasonable and easie being but to abstain from one tree or fruit when he had all variety for necessity and delight besides freely given him and a tree of life which had vertue in it to have preserved him from Dying By which Law Man had occasion and advantage given him of testifying his love and obedience to him and to acknowledge his Soveraignty over them adding withal a Penalty That in case he brake it he should surely die 11. That Man having this Law given him Gen. 3.1 2 6. with Rev. 20.1 2. Jam. 1.2 3 4. Eccles 7.29 and being wisely permitted of God to be Tempted by the old Serpent the Devil and Satan that God might try his love and obedience to him and prove his thankful gratitude for so great goodness did foolishly and needlesly by his own meer will incline to the Tempter and break the Commandment given him although such as might so easily have been obstructed by him 12. That Man so Sinning Defiled himself with the Poyson of Satans Temptation Rom. 5.12 18 19. 3.23 Gen. 3.22 23. with Psal 30.5 Rom. 3.9 10 11 12 19.23 Gen. 3.10 11 16 17 18. and incurred the Penalty annexed to the Law even Death upon Himself and his whole Posterity Naturally to descend from him in as much as they were all in him and he the publick Head and Representative of them what God did to him and gave to him he did and gave to us all in him therefore also what he did concerned us all by and from him and so He and all his fell under the displeasure of our Great Creator and thereby into woful misery to be cast out of God's favour and from his presence and fellowship the spring and source of all happiness and blessing and so to be devested of his Image and Glory inward Righteousness and Integrity and outward Lustre or Sanctity or soundness Psal 14.1 2 3 4. Eph. 2.1 2. 1 Joh. 3.8 Heb. 2.14 and to be filled with sin and sinfulness as a loathsome Disease apting us to all vanity and wickedness and to be filled with pain Morality and
Luk. 20.35 36. the Saints shall judge and reign therein receiving double for all their sufferings here yea everlasting rost joy and glory The Children of the Resurrection who shall arise at Christs appearing even the just and they that surviving shall then be changed shall be counted worthy of it and shall be equal to the Angels of God Psal 49.14 15. Isa 66.22 23 24. Rev. 20.6 7. being manifested both in souls and bodies to be his Children and they shall have dominion over the wicked beholding their torments who here had tormented them and shall judge the world even the Nations of the saved or preserved being Kings and Priests unto God beholding his face for evermore and dwelling in his presence impassible immortal Rev. 21.3 4 5 6 7. 22.1 2 3 4. 1 Cor. 15.42 43 44. satisfied with joy and glory for ever where also they shall have their Paradise their Tree of Life their River of pure Water clear as Chrystal in a Spiritual and Heavenly manner without any Serpent to tempt them or curse to afflict and exercise them being fully and perfectly freed from all sin sorrow pain crying and Death their rais'd and changed bodies being made spiritual powerful nimble agile glorious yea they shall shine as Stars in the Kingdom of God ruling with Christ the Nations in righteousness which Nations probably shall consist firstly of the preserved Jews and then of some remnant of the Gentiles miraculously preserved in that great day of perdition of ungodly men Isa 65.17 18 19 20 24 25. Psal 67 4 5 6 7. 96.10 11 12 13. 98.7 8 9. and those as so◠conceive shall under the Governmen 〈◊〉 the raised and changed Saints Till th◠Earth build Houses plant Vineyards beget Children though the Children 〈◊〉 the Resurrection shall neither marry no◠be given in marriage nor dye any more and the earth shall yeild its increase i◠abundance as it would have done before the curse came upon it Discourse on the New Heavens and New Earth But because many things therein are hard to be understood and I have otherwhere more fully delivered my thoughts thereabout 〈◊〉 shall say no more here about them SECT 7. Of two kinds of Lives and Deaths THe Gospel-Doctrine also mentions two Lives 1 Tim. 4.8 and two Deaths the one in this world and the other in the world to come The Life that now is that which we derive from the first Adam Gen. 3.6 4.1 or which God gives us as propagated from him who was made a living soul and begat in his own likeness and because it was not propagated till after the fall Jam. 4.13 14. Job 14.1 Psal 75.3 68.19 20. therefore it is a corrupt and sinful life a vapour a bubble uncertain short and full of misery yet as this old world is upheld by Christ and his mediation that there might be space and opportunity to be born live seek after God and glorifie him in it so is this life given and preserved through him too in a great mixture of mercies and manifold good things to the same purposes But the life that is to come is an Heavenly Spiritual and Eternal Life and it 's said to be to come because as to the whole man it 's not yet come Joh. 5.24 1.13 There is a seed of it here infused and put into the heart and spirit of the Believer by which he is begotten to God and made a spiritual man in some first fruits 2 Cor. 5.16 17. Eph. 2.10 a Son and Heir of God a new creature created in Christ Jesus to good works c. Rom. 8.10 But in as much as this is but the beginning of this life and that only in part in the Spirit the body yet must dye and the soul be loosed from it till the resurrection of the just in which the soul and body shall be reunited and the body be made a living spiritual body and both live in the favour of and in fellowship with God Rev. 21.4 5. and that is yet wholy to come therefore it is called the life to come an everlasting life in which shall be no affliction sorrow decay or death but everlasting uninterrupted health welfare prosperity and happiness 1 Joh. 5.11 12. This is the life which Christ hath purchased for us and which in him is given us to be enjoyed through the faith of him Col. 3.3 4. Act. 17.26 27 28. 1 Joh. 5.12 and in personal injoyment of and fellowship with him The first life is common to all men as born into the world the second though given in Christ to all yet is had and injoyed only by them that have Christ the rest that rejecting him have him not have not it neither but incur the sentence of death the Death opposed to this Eternal Life the sedond Death For There is also a twofold Death answerable to this twofold Life Rev. 20.13 14. Rom. 5.12 14 18. Heb. 9.27 2 Tim. 1.10 2 Cor. 5.14 Gal. 3.13 Psal 23.4 90.12 2 Cor. 5.8 9. 1 Tim. 6.18 19. Eccles 7.1 Prov. 27.1 Jam. 4.13 14 15. 2 Cor. 12.7 8 9. Isa 57.1 Job 3.12 13 14 15 16. Mat. 25 41 46. Rev. 2.11 〈◊〉 .6.14 with 〈◊〉 Cor. 5.10 11. The first is that which came in by the first Adam and is common to all in their several times but is broken and evacuated by Christ as is before noted the punishment of our sins in Adam being sustained by Christ as to its weight and curse though some shadow and carcase of it is ordered to us to be passed through by us that we might by the consideration of it be stirred up to apply our hearts to wisdom and seek and lay hold of that Eternal Life given us in Christ and be kept humble and low in our selves and always watchful the time and way of it being secret and kept from our foreknowledge so as that we cannot boast our selves of the morrow not knowing what a day may bring forth as also that we might experiment the power and grace of Christ in supporting in it and raising us up out of it and be taken from sorrow and oppression by it and that the wicked might be cut of from doing wickedly and from vexing and oppressing the poor and righteous The second Death is that fearful punishment prepared for the Devil and his Angels forementioned not prepared properly and in Gods first intention for men yet shall be the punishment too of these men that persist in their sins 2 Thes 1.7 8. Heb. 9.27 28. Luke 14.14 1 Cor. 15.23 24. 1 Thes 4.16 17. Rev. 20.6 7 11 12. for their personal rejections of God and Christ and persisting therein to prefer their sins before him But it is not common to all men as the first Death is It is appointed for all men once to dye and out of that all shall be raised and brought to judgement though not all
inflicted on him brought him to which began to come upon him to death before his enemies came near him as Matth. 26.38 Luke 22.41 42 43 44. John 12.27 28 31. yea and that prest him too on the Cross and brought him to the dust of death as Matth. 26.46 50. with Psalm 22.15 seem to signifie thence also it 's observable that he dyed sooner than the Malefactors that were crucified with him yea so as Pilate wondred that he was so soon dead Mark 15.44 45. 1 Pet. 2.21 22 23 24. Doubtless that wrath and curse that caused his so sore agonies might have brought him to death though his Enemies had had no such hand in it or though he had had no such Enemies but to yeild himself a more perfect exemplary pattern of obedience and patience and to make it manifest that he was made a curse for us according to that Deut. 21.23 He that is hanged is cursed of God there being such Enemies foreseen of God God also foreordained him to be delivered up to them to be so put to death the death of the Cross by them accordingly as he was I might instance in many other particular purposes that appear clearly to have been respective yea even in purposes of dispensing mercies when ever they were purposed as rewards there must needs have been an eye to the works purposed to be rewarded by them 1 King 21.29 As the purpose of respiring the judgement on Ahabs Family till his Sons reign as a reward of Ahabs humiliation of himself 2 King 10.30 and the giving Jehues seed to sit upon the Throne of Israel to the fourth generation as a reward of his executing judgement on Ahabs Family For it could not rightly be said that God would do or did those things to them because of their so doing as it is said of Ahab Because he humbleth himself before me I will not bring the evil in his days and to Jehu Because thou hast done well in executing that which is right in mine eyes c. thy Children of the fourth generation shall sit upon the Throne of Israel if those things were before absolutely and irrespectively to those things done by them purposed and doomed to them As I cannot be properly said to give my Son a new Suit for plying his Book well which I without any eye or respect to his so doing Matth. 19.27 28 29. intended absolutely to give him The like might be said of setting the Apostles on twelve Thrones to judge the twelve Tribes of Israel as the reward of their leaving all for him and following him in the regeneration the purpose of that reward to them took in doubtless the foreknowledge and consideration of that their love and faithfulness to him as also the preparation of the Kingdom for the Sheep Matth. 25.35 36 c. before the foundations of the World was with respect to them as Sheep and as so demeaning themselves as is represented as the reason of the possession of it being adjudged to them But whereas Judas one of the then Twelve to whom Christ promised the forementioned reward by transgression and unfaithfulness lost his share therein it might seem as if there were a reversibility too in Gods promises if not in his purposes therein implyed let us take that therefore next into consideration SECT 6. Of the Reversibility or Irreversibleness of God's Purposes REversibility of God's purposes Psa 33.11 Isa 14.24 46.10.11 Numb 22.19 1 Sam. 15.29 I know will sound somewhat harshly in some Mens Ears as seeming to imply a changeableness in God and to contradict such sayings as those That God purposes and who can turn it back And he will do and perform all his purposes And as he hath purposed it shall stand And that he is not a Man that he should lye nor the Son of Man that he should Repent Which Sayings are without controversie most true yet in some sense and respect and that also according to the Language of the Scripture in other passages which are as true being all the Language of one and the same Holy Spirit of Truth it may be affirmed That Men do miss and deprive themselves of what was in some sense purposed of God to them and that God repents him of his purpose or of the good and evil purposed by him though he Repents not as Men through any change of his Mind by reason of ignorance inadvertency or mutability of his Wi'l but onely changes his work and respects to Men as Men being Changed fall under different unchangeable purposes His irrespective purposes according to their Tenour and so his Absolute and General purposes mentioned in the Gospel stand all firm and unalterable as his purposes of what he would do for Men in Christ and to Christ for Men as also That he will Bless the Believer do good to those that are good and walk uprightly with him and reject the Wicked Evil doer c. and so those purposes against particular Men or Nations that are respective when the Decree brings forth and the day is past the day of Grace and Patience expired towards any in any respect they be then irreversible too As with Saul 1 Sam. 15.29 when he had disobeyed the Lord's Commandment concerning the Amalekites with respect to setling the Kingdom on him and his House But as to his respective purposes which respect some condition in Man which may be changeably in this or that Person and before such day past with respect to the Change made in such Persons by which they pass from under one General Degree or purpose to be under another God may be said to Repent of his purpose toward them or alter or Reverse his purpose as to them when as yet the alteration is wholly in them coming under diverse Irreversible purposes and not in God's purposes themselves in the General either as concerning them or any man as to give some Instances to make the matter more evident and understandable when an evil Man or Unbeliever who as such an Evil Man is under the General purpose of Evil and Punishment for God purposes to hide himself from and stand against Men that are Evil in their Evil ways while Evil generally shall or doth through the grace of God mixed with those Punishments Repent him of and turn from his Evil way then God Repents of the Evil purposed against him that is which his purpose against Evil Doers contain'd in it against him as and while an Evil Doer and doth him good according to his purpose towards Penitents and well-doers under which by his Repentance he is now brought for he is not the same man now as to that formality of him that rendred him an Object of God's purpose of Evil but is another a New Man a Man in Christ with whom old things are past away and all things become new and so the purposes of God concerning him are new purposes 2 Cor. 5.17 the purposes
Christ yea and Christ promised his Spiritual presence with his Servants in their faithful Ministration always to the end of the World Matth. 28.20 Yet it is truly said too That as God hath his way in the Seas and his path in the great deep where none can trace him so his footsteps in his operations are not known Psal 77.19 That of Solomon in Eccles 11.5 being true where having exhorted men to disperse or scatter abroad their gifts or abilities either in outward things as riches for the relief of the Poor the bread that perishes or the word and knowledge of God the bread that endures to everlasting Life though it be as upon the Waters through difficulties and with unlikeliness as to our sense and reason of reaping any fruit of it as also upon many having used Arguments thereto both from the future recompence of Reward or proof of fruit brought forth to God thereby after many days thou shalt find it and from the uncertainty of the opportunity for doing good requiring more diligence in doing it Give a portion to seven and also to eight for thou knowest not what evil shall be upon the earth And from the manner of other things 〈◊〉 which God teaches us If the Clouds 〈◊〉 full of rain they empty themselves upon the earth And men that have gifts of knowledg and understanding are compared to Clouds full of Rain as men that seem to be some body and are no body but boast of a false gift are like to Clouds and Wind without Rain Prov. 25.14 And from the fixedness of mens states after death they are like Trees that lye as they fall and having warned of consulting with carnal Reason flesh and blood in imploying our Talents or of minding and poring upon things that may discourage us He that observes the wind shall not sow and he that regards the clouds shall not reap He lays down this following Aphorism or Assertion answering to a secret discouragement of our not seeing or perceiving any good done by out dispensing our Gifts As thou knowest not what is the way of the Spirit or Wind nor how the bones are or grow in the Womb of her that is with Child◠even so thou knowest not the Works of God who maketh all And therefore counsells In the morning sow thy seed and in the evening with-hold not thine hand for thou knowest not which shall prosper or be right either this or that or whither they shall be both alike good By all which and especially by that following Verse it appears to me that in the Fifth Verse forementioned he speaks of God's Workings in and with the Word dispensed that they are as secret hidden and unknowable so as to comprehend fathom and declare punctually every thing therein as it is to know the way of the wind or growing of the bones in the womb of a woman with Child To which agrees that of our Saviour Joh. 3.8 The wind bloweth where it listeth and thou hearest the sound of it but canst not tell whence it cometh or whither it goeth So is every one that is born of the Spirit And that in Mark 4.26 So is the kingdom of God as if a man should cast Seed into the ground and should sleep and rise night and day and the Seed should spring and grow up he knoweth not how for the earth bringeth forth fruit of her self c. Such knowledge then is too wonderful for man to attain and comprehend and therefore we have need of sobriety lest we rashly puft up with a fleshly mind as thinking our selves by our wit and parts and sciences sufficient to dive to the bottom of this depth pry into things that we have not seen too secret and deep for us Surely it may admonish us not to be peremptory in our thoughts about them that may clash with his Revealed Doctrine the Gospel-truth which is certainly to be believed as truth by us and not upon presumptions of our knowing the abstruse Secrets of Gods knowing willing and working in men to be contradicted by our conceptions Yet some things with sobriety as the Scriptures of truth instruct and inform us we may consider and conceive and so holding us close to that Clue or Thread let us consider them in 1. The Distinct kinds of operations Attributed to God 2. The manner of his Working in those kinds of operations SECT 2. Of Gods merciful Operations in men by his Grace preventing them or his preventing Operations KInds of Gods Operations or Workings in Men in the Scriptures Attributed to him are more generally Two for they are such as are either more directly and properly God's and so Attributed to him as the operations of his mercy towards men or such as are not altogether or not always so properly God's though after some sort Attributed to him as the operation of his Wrath or his hardning operations 1. The operations of God in grace and mercy are such as his mercy to men leads him to effect and work in them by his Power and Spirit in and with the means afforded for the inlightning softning converting and leading men to himself Though its true he is in some sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious in all his works Psal 145.17 Either to those he works in and upon or to others whose good and glory he makes them subservient to Psal 136 1◠18 19. As he slew mighty Kings for his mercy endureth for ever Og the King of Bashan for his mercy endureth for ever c. But in this Distinction we intend by gracious operations or operations in mercy operations of the first so such as directly tend to the good and welfare of those in whom they are And so he works 1. By way of prevention of men in and with his gracious means and manifestations of himself to them vouchsafed them while altogether in themselves dead blind ignorant helpless and before they know or can by themselves know or do any thing that is good And so generally the operations wherewith he prevents men capacitating men for the good to which he calls and moves them such as Christs first inlightnings of men preventing them with his light truth goodness and therein giving them capacity to see them and so speaking to them in his Calls as to give them a capacity of hearing him though otherwise deaf and dead in themselves and then in that capacity of seeing and hearing he requires them to see and hear that is Exercise those capacities and abilities brought to them by him Of which we read Isa 42.18 19. Isa 42. Hear ye deaf and look ye blind that ye may see And Joh. 5.25 The deaf hear the voice of the Son of Man And they that hear that is listen or exercise the hearing faculty given them by him in his preventing them do live this is Christs standing at the door of mens hearts and knocking so as men may hear upon which he promises That if any man hear
with his grace as not onely his approving the heart and conscience but also blessing the Soul pouring out his Spirit into it and thereby making known his words giving it more light and truth and leading it into more good inabling it to go on yet further and follow after God still in his good ways and giving in comfortable encouragements thereunto in which the Soul still closing with and following after the Spirit receives more of its presence concomitancy strength and helpfulness and is followed still with more grace peace blessing goodness c. the holy Spirit entring into it and taking up his abode therein in his light life vertues operations grace as an indwelling Principle as a spring of living water bubling or springing up to everlasting Life Joh. 4.14 filling it with Lustings after God and against the Flesh and its evil and carnal operations For all the operations and workings in the believer Gal. 5.17 19. Rom. 7.20 21 22 23 24. are not the operations of God and his Spirit there is also in him while here the flesh and corrupt Nature and bent lusting and working in him against the Spirit being so far from being of it that it is altogether contrary thereunto But all the fruits of the Spirit as love joy peace patience c are the Spirits and so God's workings in the Soul yea they are the consequents of the Souls entertainment of and obedience to Gods gracious preventing operations and of its walking in his accompanying Influences Now these consequent operations are every where mentioned where God promises more Grace to men upon their listening to and obeying of him Prov. 1.23 35. Chap. 2.1 2 4 5 6. as Turn at my reproofs Behold I will pour out my spirit to you I will make known my words And again Whosh hearkneth to me shall dwell safely and shall be quiet from the fear of evil And My son if thou receive my sayings so that thy heart keep my commandments so that thou incline thine ear to wisdome and apply thine heart to understanding c. then thou shalt understand the fear of the Lord and find the knowledge of God then thou shalt understand righteousness judgment equity and every good path Of the same nature are those sayings in John 14 15 16 17 21 23. And Psal 25.8 9 12 14. Good and upright is the Lord therefore by way of preventing operation he will teach sinners the way and then upon their being meekned by those first Teachings to which they tend it follows as a consequent work or operation The meek will he guide in judgment the meek will he teach that is further teach in his way All the ways of the Lord are mercy and truth to them that keep his Covenant and his Testimonies What man is he that feareth the Lord him shall he teach in the way that he shall chuse his soul shall dwell at ease The secret of the Lord is with them that fear him and he shall shew them his Covenant c. But why should I multiply Expressions here about seeing all the Promises of more Grace and Blessings almost are significations of the said operations onely this I may add That Gods operations of this nature are though not universal as to all men because all close not with his grace in his preventing operations yet universal and uniform in a sort to All that believe and obey the grace of God in every Nation and People and under every Dispensation of the means of Grace and Knowledge of God afforded to men for in every Nation he that feareth God and worketh righteousness is accepted of him there being no respect of persons with him though as to the measure of what he worketh consequently to mens faith and obedience there is and may be great difference yea and as to the things the gifts or graces thereby effected but in the main substance there is an unity and uniformity in his said workings All that follow on to know the Lord shall know him All that with meekness receive his Teachings shall be further taught and guided in judgment All that turn at his Reproof he will pouâ— out his Spirit to and make known his words to more or less his Promises to that purpose being general or universal to all such and He true and righteous in the performance of his Promises A great encouragement to All to close with and obey his Truth and Grace Thus to that distinction of his gracious operations into preventing accompanying and following operations SECT 7. The said gracious operations otherwise distinguished BUt the said gracious Operations may be also otherwise distinguished and are in the Scriptures distinctly mentioned under other Names as convincing converting regenerating or renewing healing comforting strengthning conforming and the like Of which briefly 1. God in and by his words and works and by his Spirit is convincing the hearts and consciences of men of his Being Goodness Truths of their own sinfulness and misery the vanity and worthlesness of their own works and righteousness the emptiness and fadingness of all Creature-injoyments the uncertainty of their lives the vanity and brutishness of their own thoughts and imaginations the evil and sinfulness of their ways c. according to the means afforded them and manifestations of his Truth in and by those means to and in them This kind of operation is often spoken of in the Scriptures as Prov. 1.23 Turnye at my reproofs my arguings or convinements of you Implying That Wisdom is arguing reproving and convincing men Again ver 25.30 John 16.7 8 9 10 11. Ye set at nought all my counsels and would none of my reproofs So our Saviour tells his Disciples That the Spirit which he would send them should reprove argue or convince the World of Sin of Righteousness and of Judgment Of Sin because they believe not on him c. And this is that which is called the Spirit striving with or judging in men Gen. 6.3 Gods standing in the Congregation of the Mighty Rev. 3.20 and judging among the Gods How long will ye judge unjustly and accept the persons of the wicked Psal 82.1 2. Christs standing at the door and knocking And in this operation is 1. A manifesting and evidencing his Truth more or less to men shining it into their Consciences and shewing it them As Rom. 1.19 2 Cor. 4.2 Yea and 2. An opening the Eye of the Mind or Conscience to see and discern it so as â—hey in some measure know or perceive 〈◊〉 both which are implyed in that we â—ake to above Of his preventing operaâ—ons Rom. 1.19 20 21. Act. 26.18 John 1.9 Joh. 5.25 and 6.63 Opening the eyes of the blind inlightning men â—at come into the World which may be also represented under another Metaphor of speaking to the Dead and causing them to hear or perceive what is spoken his words being Spirit and Life 3. As also a discovery of other Objects in and by that light as
God Self Sin or the like And 4. A causing the Mind or Spirit of a man to view or reflect upon the Objects discovered as upon the sinfulness weakness worthlesness discovered in themselves in and by that light or truth discerned the sinfulness of their ways and works the bootlesness or unprofitableness of their righteousness the unsafety of their conditions c. which are more properly his judgings and reprovings of them in and by that Light The Light at once both representing or discovering the Nature of things and passing judgment or causing the Mind to pass judgment the judgment of Truth upon them either by way of approving what is commendable and excellent or of reproving what it discovers as empty and evil whence it 's said The Gentiles not having the law are a law to themselves which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or excusing one another Rom. 2.14 15. 2. In and by the same light truth and spirit judging and reproving or convincing men God is also affording his â—erting operations yea those conâ—cements tend to Conversion and are â—ered to that end that men might be â—verted from the Evils they are conâ—ced of and reproved for to God 〈◊〉 those good things they are convinced 〈◊〉 and that are evidenced and commendâ— to them as may be seen in what our â—iour and the Apostle Paul say of men 〈◊〉 smother those convincements They 〈◊〉 closed or winked with their Eyes Matth. 13.15 Act. 28.27 〈◊〉 they should see with their eyes and hear 〈◊〉 their ears and be converted c. â—plying That the things presented to â—m in those convincements and reâ—oss the Grace set before them which 〈◊〉 had some capacity afforded them to â—re seen and heard and to have under 〈◊〉 would have converted them it 〈◊〉 to such ends and Purposes and they â—d some perception of it and fearing â—h a thing least it should draw them 〈◊〉 from their Lusts and Idols they supâ—st it turned from it and refused to See 〈◊〉 and Understand it which also is â—plyed in that wisdome in her reprovâ— adds Turn ye in or at my reproofs 〈◊〉 1.23 The goodness of God thereâ— evidenced leading to Repentance 〈◊〉 2.4 And this is joyned in Act. 26. 〈◊〉 With the opening of the eyes of 〈◊〉 blind viz. the turning them from darkâ— to light and from the power of Satan 〈◊〉 God And it hath in it over and 〈◊〉 what is mentioned in his convincings though in them this always too 〈◊〉 vouchsafed viz. 1. A more intimate or express hintinâ— or discovering some better Object thaâ— what our hearts are set upon and posseâ— with some better good to be sought oâ— imbraced than we are imbracing or seeking after as God or Christ some righter way to walk in for seeking them then that in which men walk Prov. 1 2â— Joh. 15.26 27. with 16.7 12 13 14 15. 2. An exerting some Divine Power or stretching forth the hand thereby drawing the Heart and Soul off from those â—nities discovered and reproved to or â—ter that better Object represented and 〈◊〉 the representation whereof the other vaâ— and evil things are reproved Prov. 1 2â— Hos 11.3 Yea and often a kind 〈◊〉 driving men off from what is reproveâ— to what is â—ommended even from the Idols to the living and true God by hedâ—ing up as it were the way of the Soâ— with Thornes so as not to suffer it to fiâ— any thing but rentings and prickings aâ— pains convincements and horrors in 〈◊〉 following after Prov. 23.29 33. Luk. 15.16 pursuing or retaining own thoughts ways and enterprises in Hos 2.6 7. and 6.5 and therewith alâ— 3. A bending bowing and inclinâ— the heart to let go the vanities discovâ— and reproved Hos 5.15 and 6.1 Act. 26.18 28. Matth. 21.30 and to turn to God Christ exalted and commended Psal 1â— 36 Though oftentimes the heart 〈◊〉 sulting with flesh and blood recoyls agâ— and withdraws like him that said I go Sir and yet went not thence that complaint of Ephraim that was brought to â—ay Come let us return to the Lord c. 〈◊〉 Ephraim what shall I do to thee thy goodness is as the morning cloud and as the â—arly dew it goeth away Hos 6.1 2 3 4. And I drew them with the cords of a man with the bands of love but they refused 〈◊〉 return Hos 11.3 4 5. But then 4. In the bowing and inclining of the â—art God-ward there is also a strengthing helping incouraging and furthering of it as in the Father of the Prodigal being him afar off and running and meeting him and bringing him home to himself even to his House Luk. 15.20 25. And as is asserted 2 Cor. 6.1 2. In the excepted time I have heard In the day of â—ation I have helped thee Of which â—ore in Sect. 5. Such his Converting perations 3. Then there are Renewing Regeâ—rating Operations which though they 〈◊〉 initially in the converting operations â—nd the convincing operations tend to â—em too yet are more properly found 〈◊〉 the Converted Soul though it may be â—uly said too That the Soul is further â—onverted in them and they may be imâ—ed in that sanctifying by Faith in â—rist mentioned in Act. 26.18 As a â—nsequent of the being turned unto God 〈◊〉 very effecting the Faith in Christ and 〈◊〉 sanctifying therethrough may be as I conceive included therein for the Soul wrought upon in the Converting Operations to look toward God and Christ as presented to the Soul in that beholding him to which in the Converting Operations also it is moved and begotten by the power of the same grace it is strengthned begot and framed to close with believe in and depend on God in Christ in which it s made a New Creature as to its State with God and as to its receipt of new Principles of Spiritual Life in which it lives and acts from to and for God being acted by the Grace and Spirit of God that takes Possession of it Indeed Regeneration fully is the begetting and bringing forth the whole Man to God by the Spirit and Power of God and so is a continued work in which men go on gradatim step by step and is not compleated till the Adoption be in the Redemption of the Body in the Resurrection of the Dead As appears in Matth. 19.28 Ye that have followed me in the Regeneration when the Son of Man shall sit upon the throne of his glory shall sit on twelve thrones c. Where those words in the Regeneration are so placed as they may either be referred to the words before Ye that have followed me in the Regeneration and so it signifies That Regeneration is a progressive work as the following of Christ also is a thing as daily in doing a thing in which Christ is to be followed that it may be donâ— more and more in us even as also seeing and
entring his Kingdom here in its Spiritual State is We cannot enter his Kingdom but by being born of God nor further enter into it to be under the Regiment Power and Priviledges of it then as we are born of God namely of God as objectively discovered to us and looked to or known by us they that know thy Name will trust in thee and as efficiently and efficaciously working by his Power and Spirit in us And so Regeneration contains in it Healing Confirming and Conforming too or they may in the place above quoted be referred to the words after it and denote the time when they should receive their Honour and Reward viz. In the Regeneration when the Son of man shall sit on the throne of his glory that is In the time of the Resurrection and so it signifies That the Regeneration is not compleated till the Resurrection when the Body also shall be changed and be found in the Spirit and Glory of Christ But here I do as usually men do in speaking of Regeneration speak of its First Acts Of making a man in Christ The overcoming of the Heart to close with and believe in God and Christ and depend on him and so the infusing the Spirit and Principles of new and heavenly Life into him And so I distinguish it from healing conforming Operations and it 's sometime included in Conversion as the end or ultimate acts in it as Conversion is usually meant of the Souls first turning to God for otherwise Souls after Regeneration falling into actual Sins or sinful frames must be Converted from them but as I said before it properly follows upon the heart turned to behold or look upon God and Christ as presented in his Gospel and it stands in the framing strengthning and overcoming the heart to close with rest in and rely on God in Christ in and through which his Spirit and Power Framing and Creating it in Christ doth enter into it possess and act it for and towards Christ Ephes 2.10 Numb 21.9 2 King 5.14 And this is by a certain creative Power whence that Phrase We are his workmanship created in Christ Jesus to good works Somewhat like the healing of the Israelites in their looking to the Serpent of Brass or the healing of Naaman washing in the waters of Jordan and it hath in it 1. A Spiritual quickening or inlivening of the Soul Psal 36.8 in its listening and looking to Christ to living affection to and likement of him and so desire after him through the presentation of the excellency of him as made known to and apprehended by the Soul as Phil. 3.7 2. A Spiritual quickning and strengthening of the Soul through the same Seed of the knowledge or word of Christ cast into the heart to a fleeing or betaking it self for refuge and rest to him and so to close with and hope in him and in God through him Heb. 6 18 19. Psal 9.10 3. A certain Spiritual inlivening of the Soul in him and upon him his mercy Gal. 2.20 goodness power faithfulness love c. and so to an acting in that life infused and put into it both towards God and towards man which the grace seen and believed by it operates works and begets yea and preserves and carries on in it and it unto and in It is set forth in Ezekiel 36.25 26. By the making the Heart and Spirit new by his Spirit and then putting in his Spirit into the Spirit made new the begetting a new judgment bent and disposition in the Soul and a new heart desire love affection toward God and Christ a new will purpose and resolution for him and then a putting his Word Power and Spirit into that Heart and Spirit renewed to live in it feed act and animate it in and for God according to his mind 4. His healing operations are a kin to those Regenerating operations and may be co-incident with his comforting operations too in part they are spoken of as fruits and consequents to Conversion Matth. 13.15 Least they should be converted and I should heal them but by comparing that with Mark 4.12 It includes or stands in the Remission of Sins at least as the necessary mean to it or womb put of which it proceeds for there for healing it is and their sins should be forgiven them Which by way of Metonomy may signifie and take in the consequents of forgiveness also such as 1. The speaking peace to them c. so the quieting pacifying and comforting of the Heart and Conscience in the sight and view of his goodness and knowledge of his love and favour towards it and of the forgiveness of Sins and hope of Happiness in which the heart-broken and disquieted with convincements reproofs and fears is healed 2. A renewing and rectifying the whole man in mind judgment will and affections and conversation sanctifying of him throughout filling him with right wholsome apprehensions and thoughts of God and Christ and himself and all things with right affections to God healing those distempers before in his heart and affections in their out-running after yanities and doting upon Idols taking offence at God and his Truth hateing what should be loved and loving what should either absolutely or comparatively be hated and so healing the passions fears cares anxieties and griefs of mind c. 3. A removing and taking off Wrath and Judgments that might formerly be inflicted on them for their rebellions or stubbornness against him yea and by degrees and in due time taking off altogether the Disease and Judgment that came upon us in Adam and through his Fall the power of natural Corruption â—nd dominion of Sin and the bodily infirmities and Death too in the Resurrection 5. Comforting Operations are in and through his Word or Truth as it is in Christ and by his hand power and spirit working therein and therewith in shewing help and remedy in Christ and in God and causing the Soul to apprehend and see it even suitable helps to all its needs and Exercises and by begetting lively hope in God and Christ for the receipt of that help both under its afflictions and in due time out of them all and by shewing the gracious and good end of God in his afflicting denying crossing suffering or ordering evils to it the lifting up reviving and chearing of the heart and spirit and maintaining the chearfulness and comfort of it in God as in John 14. He comforted the hearts of his Disciples by and through presenting to them God and his goodness towards them as an object therefore worthy to be believed in by them and himself as a constant lover of them that as well went away from them for their good as came and staid with them even for their helpfulness and salvation that he would send them another Comforter who also and more fully should comfort them by leading them into the Truth causing them to understand the Truths he now spake to them and giving them to
soul that seeks mercy of him and submits to him Thus â—ot only Pharaoh and Sihon mighty Kings notwithstanding their greatness were hardned and destroyed by him but also the Jews the seed of Abraham Isaac and Israel despising his Law and rebelling against his counsels and commands and refusing to walk in his ways c. were not only punisht with many sore and heavy Judgements but also notwithstanding all their priviledges Gods choise of them love to them and honour conferred upon them yea and notwithstanding all their Temple-building Sacrifices and Services done to him and works of righteousness of their own wrought by them were at length for their refusals of Christ and his Doctrine and despite done to him and his Servants broken off except a remnant by grace or meer mercy reserved and unpeopled by him being hardned blindned and given up to their own imaginations and delusions to stumble and fall in them And on the other side not only Rahah Ruth and some other poor Sinners amongst the Gentiles obtained mercy but even the Gentiles more generally after and notwithstanding their long going astray and walking in their own ways Ephes 2.11 12 13 14 17 18 19 20. and their many and great abominations Idolatries Adulteries and all manner of open and heinous wickednesses had the Gospel and Kingdom of God sent unto them and therein pardon of their sins and peace from God was tendred and preached to them through and in the name of Christ and whosoever accepted the tenders and terms thereof were admitted into the kingdom and Church of God and Christ and received into nighness to them Matth. 11.25 26. So also the mysteries of the Kingdom of God were hid from the richer learned and prudent persons of the Jews that were there through lifted up against God their riches prudence yea or self-righteousness notwithstanding and revealed to the poor and simple Disciples though despicable in the eyes of the other and but as Babes and Sucklings in respect of their parts and capacities and this because it so pleased God It seemed good and meet to him to deal so with them Yea the Angels that sinned though high and glorious Spirits yet God did not because of their height power or greatness spare them but plunged them down into destruction when as poor fallen contemptible man of a far meaner constitution and condition being made of the dust was pitied by him and found mercy with him And therefore in the belief and apprehension of this Soveraignty of God over his Creatures and liberty to dispose of them in shewing them mercy or withdrawing it from them and hardning and blinding them as he pleases as also of his infinite purity and perfect hatred of sin where ever he finds it the Apostle Paul beat down his body 1 Cor. 9.27 with Act. 9.15 1 Cor. 10.1 2 3 4 5 6 c. â—d brought it into subjection least having preached to others he should himself yet notwithstanding a chosen Vessel and an Apostle be a cast away as Judas â—ough a chosen Apostle was before him and as he tells and would not have us ignorant of it many of the Fathers that were highly honoured and priviledged God was that notwithstanding so far displeased with for their sins against him that he destroyed them As the Apostle Jude also minds us that the Lord having â—ed his people out of Egypt yet afterward destroyed those that believed not that is did not abide believing as Psal 106.12 13. though they were his people and sometime believed yet that exempt 〈◊〉 them not from destruction yea Moses himself though a Prophet and greater than the rest of the Prophets yet not believing to sanctifie the Lord before the people at one time was cut off from entring into the good Land of Promiseâ— his being such a Prophet yea and in all other things faithful would not priviledge him from such a judgement upon him having but that one time so failed before him And Jeremy Jer. 1.5 with 15.19 20 21. though a Prophet and sanctified in the womb thereunto yet turning out some way it seems stood 〈◊〉 upon his returning again otherwise 〈◊〉 had been rejected his first ordination 〈◊〉 notwithstanding Psal 51.1 2. Thence David also â—ing sinned in the matter of Vriah could not nor durst plead any engagements upon God to continue his favour to hiâ— or restore him to it as if God was by any thing fore-done to him or by him ingâ—ged to save him but only pleads and 〈◊〉 for mercy according to the multitude of his mercies as intimately acknowledging therein that he had so broken Covenanâ— that nothing of his former priviledges of services could plead an exemption from Gods judgement but that God might justly cast him out of his sight and depsive him of his presence and spirit He lay at Gods mercy and good pleasure therein whether to cast him away or reâ— him and could challenge nothing of favour as due debt upon any account to him And this Prerogative God hath and exerciseth over his Creature that so no flesh might presume to sin against him and abuse his grace or turn it into wantonness thinking to plead an exemption from those forest judgements as the Jews were very often apt through mistake to do because they are his people and he had chose and called and saved them of because they have formerly believed obeyed and served him built him Temples offered Sacrifices preached or prayed in his Name c. But that all might learn to tremble before him and standâ— awe of him and work out their own salvation with fear and trembling with all lowliness of mind depending on hiâ— mercy and grace for their salvation not â—ing high minded or pust up with pride or there priviledges or services or any excellencies found in them or received 〈◊〉 God by them And that the poor â—nd humble sinners yea the vilest and most wretched might be perswaded and â—couraged to flee to him for mercy and â—eg it of him who notwithstanding their unworthiness can extend it to them and â—oth and will to all that in due time â—ble themselves under him and seek mercy and grace of him in Christ Jesus To these purposes he both admonished Israel when first taken into favour and â—ghly honoured of him to be his choise people after being redeemed miraculously â—om Egypt they had heard his voice from Heaven out of the midst of the 〈◊〉 as no people under Heaven had 〈◊〉 though he had so loved and chosen them and would keep mercy and covenant with them if they loved and obeyed him yet if they after all this should forget him and serve other Gods they should perish even as the other Nations driven out from before them Rom. 2.8 9 10 11. He would â—ut no difference between them therein except it might be in destroying them with a more grievous destruction as they had been more honoured of him whence â—sâ— those serious cautions
the Earth But SECT 5. How and in what sense the foresaid operations of hardning blinding c. are Attributed unto God and how he worketh in and unto them LEt us view now how or after what manner God may be said to harden blind deceive men and turn their heart to hate his people as Psal 105.25 tho that might be rendred their heart returned to hate his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Exod. 14.5 Their heart was turned against the People Seeing it is said That God is not a God that hath pleasure in iniquity he hates the workeâ— of it Psal 5.4 5. Ezek. 33.11 and he himself swears that he hath no pleasure in the Death of the wicked namely that they should continue in their Sins and dye but rather that they should turn and live Surely they are not his operations properly and directly aâ— those of his mercy in drawing men to himself and framing them to his mind 〈◊〉 but by a kind of indirect permissive accidental operation as the Sun may be said to cause darkness by leaving the Horizon or to make men blind that look against it and not by it or the like 〈◊〉 yet they are ascribed to God because against his will setting it self to hindâ— them effectively they could not be wrought or because also it is with 〈◊〉 will as a just and righteous thing that such things as hardness blindness deceâ— should befal them for their punishment by running therethrough upon their own Calamities and because they are occasioned by something properly and directly wrought and done by him we may say that by such ways as these God may be said to do them 1. By permitting leaving and giving to men to themselves and to their own imaginations and lusts to be hardned by them not giving forth his grace any further as to such and such a particular or in a total hardning not at all to hinder and keep them back from such hardness and blindness but letting them have their wills and liberty to follow after their â—wn devices and purposes and so to run themselves into desperate stiffness of heart against God and his counsels as in Psal 81.11.14 Israel would none of me So I gave them up to their own hearts lusts and they walked in their own counsels And so the Gentiles becoming vain in their own imaginations and not likeing to retain or have God in their Knowledge God give them up to vile affections and to a mind void of Judgment Rom. 1.21 25 26 28. And so as the Sun going from us causes darkness so Christ who is the Light of the World hiding himself from a people it follows upon it Joh. 12.39 40 42. that their â—ryes are blinded and he hath blinded their eyes namely by taking away his Light from them not by imparting or â—utting malice into them but by withdrawing his mercy from them as Augustine well says Non impartiendo malitiam sed non impertiendo misericordiam 2. By giving leave and commission permissively to Satan to enter into them as it were and possess them with lying and false imaginations hopes and fears and so to deceive Job 1. and blind and harden them So the Lord took away all that Job had by permitting 2 Sam. 24.11 with 1 Chron. 21.1 1 King 22.20 21 22 23. and giving leave to Satan to do it And he is said to have moved David against Israel to say Go number the people in letting Satan provoke David to it So he hardned Ahabs heart by giving leave or commission to a lying Spirit to intice him to go to Ramoth Gilead by promising him by the mouth of his false Prophets success and prosperity in his so doing And he may be said to have deceived those Prophets not by his Spirit dictating any deceit to them far be it from us so to Blaspheme him but by giving way and leave to the False Spirit to enter into them and deceive them as in the same way he is said to send men strong Delusions that they may believe a lye c. namely by letting Satan who is forward to such work 2 Thess 2.10 11 12. if permitted bring strong Delusions to men and insinuate them into their sancies as he might be said to * Mark 5.12 13. with Math. 8.31 32. Luk. 8.32 33. send the unclean Spirit into the Herd of Swine when upon their desire of it he gave them leave to go 3. By ordering such good and holy Providences to men as by which their hearts especially if left to themselves and Satan will take occasion to harden â—lind and stiffen themselves in their resolutions for Sin and against God So his very suffering the Magicians to do such â—ings by their Inchantments as Moses and â—aron did by his Finger or ordering Moses and Aaron to do such things as they could do the like occasion'd Pharaoh to 〈◊〉 light by those Judgments yea his gradous readiness to remove the Judgment and give respite to Pharaoh so easily at his promise of doing better and intreaty of Moses to pray for him hardned â—baraoh ' heart or rather as the Apostle says Rom. 2.4 5. He after his hardness and impenitency despising or looking overly upon God's easiness to be intreated and so upon his goodness and long-suffering which should have moved him to Repentance hardned his heart against God and treaâ—red up wrath to himself against a day of Wrath according to that in Psal 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such a me as thy self c. And that in Eccles 8.11 Because sentence against an evil doer is not executed speedily therefore the heart of the Sons of Men is fully set that is is hardned and made obstinate in them to do evil So that accidentally and eventually God's goodness and forbearance to them hardens them and blinds them because they take boldness thence-through their wickedness to presume to Sin yet more and becoming 〈◊〉 in their imaginations blind themselves and are made uncertain whither God dislike their ways or not or whither there be any God or providence of God because he doth not punish the evil of their ways Again by ordering Israel to march through the Wilderness where according to probability it might be thought they would be intangled and so by ordering a kind of Tryal to Pharaoh whether by all his fore-past Judgments he would yet stand in awe of him seeing he would yet hold fast his covetous design of enriching himself by their bondage He also permitted Satan to put into his heart such a thought that now he might have a good advantage to force them back and so he was strengthned and animated to pursue after them to his Destruction And so God turned the hearts of the Aegyptians to hate his people by ordering such blessings and multiplication to his People as provoked them being evil to envy and fear them and then permitting them
only by arguments and motives provoking and moving men to what he would work in them or have them work c. 2. And so understanding it I conceive his workings which are all Supernatural are neither simply of the one kind nor of the other but of a mixed Nature for as I apprehend 1. His framing of the heart by his preventing Operations are more of a Physical nature in the sence last mentioned then of a Moral some what like a mans awakning another out of a Dead Sleep not by arguing and reasoning him awake but by some so loud noise or some so forcible action as somewhat opens his senses and removes the obstructions of them and give him a capacity to heaâ— and speak or like the putting life into a Dead Man so as he is capable of Stirring Moving Hearing Seeing The Dead hear the voice of the Son of God this is somewhat a kin to a Physical yea is that they understand by that phrase of a Physical Operation God in his prevenâ—ing men by his grace so stretches out his hand or puts forth his power as to effect or create in men Capacities of hearing seeing and minding the things hâ— sees before them whence it s compared to an opening the blind Eye or unstopping the deaf Ear as is implyed Ezek. 1â— 2 3. Rebellious people are said to have eyes to see and yet see not ears to hear and yet he or not 2. But then having thus prevented men and given them such capacities by his creative power He by his Light Truth and Grace is reproving counselling exhorting allureing and by diverse arguments and motives is perswading or moving men to see and hear and awake and exercise themselves to such things as he is propounding to them as to behold him behold him Isa 65.1 To listen to his Son and turn at his reproofs in the power and strength and ability that he withall gives them supernaturally and so as it were to feed and soment and use meanes to preserve even by the meanes he gives them too the life or quickning or senses he had infused into them And this is evident in all the Scriptures God shall perswade Japheth and he shall dwell in the Tents of Shem Gen. 9.27 Incline your ears and come unto me hear and your soul shall live Isa 55.2 3. And he that bears namely when made to heal listens shall live John 5.25 Turn ye at my reproofs behold I will pour out my spirit unto you I will make known my words Ye set at nought all my counsels ye set at nought all my reproofs ye did not chuse the fear of the Lord the turning away of the simple slays them but whoso hearkens to me shall dwell safely c. Prov. 1.23 25 31 32.33 All which and multitudes more imply Gods counselling exhorting mourning by arguments and so inclining the will made in some measure at liberty to obey and follow him And thence it is that menâ— may resist the Holy Ghost and vex and grieve him and rebell against him as also they are capable of listening obeying inclining to him and so God works as a man would do upon one awakened by him he may perswade him jog him stir him and perswade him by arguments to awaken more and listen to him and as such a one seeing such a person so awaked wilful in stopping his Ear and resusing to hear him yea using all means to compose himself to sleep again may be provoked by such Rebellion and Obstinacy not to exercise or use all the power he hath to make him keep awake and hear him or seeing a man inlived by him if such a thing might be wilfull in refusing means to preserve or foment his life unto a more perfect state of living might be provoked to leave him and let him die so do men by their Rebellious refusings of life provoke God not to exercise all his power or more power for their good but to leave them to their own will and ways and so to ruine But 3. Men in the power of the grace they are prevented with by the power of that grace set before them and striving with them being willing to look upon or listen to God in Christ in what he sets before them or not obstinately and rebelliously refusing and turning from him he then further exerts his creature power and infuses into and begets in them not new substances but new Principles dispositions yea his divine seed or word and Spirit and so creates them in Christ Jeâ—s to good works to walk in them reâ—enerates renews them and makes them â—e before him Which proceeds not â—â—om their willing and listening to him 〈◊〉 from him and his grace speaking to and working in them whence they are â—d to be born of God and of water and of the Spirit the word knowledge 〈◊〉 grace of God and his power working therein and we are said beholding as 〈◊〉 a glass the glory of God to be changâ—â— into the same image from glory to â—ory as by his Spirit and to be begot 〈◊〉 by his will in the word of truth c. which may be illustrated by the healing of the strung Israelites and Naaman and the blind man at the Poole of Siloam only whereas they had eyes and legs by the â—eative work of God in the womb and 〈◊〉 by natural birth we here say the spiâ—ual or inward faculties and capacities of seeing hearing and discerning Spiritual things and so of coming to them by willing chusing and loving them are given by the preventing grace of God coming to and upon them But as their power of looking going washing being given of God by a certain power and then he affording and presenting to them objects to look to go to and wash in wrought upon their wills by moral perswasions which were resistible and some of the stung Israelites possibly might resist or disobey but then they by them being perswaded and obeying looking going and washing as was prescribed and continuing so to do God by his creative power gave them healing cleansing and sight Even so is it here as hath been expressed I need not inlaâ—gâ— to add that God in some measure having created in Christ regenerated and renewed men affords still means of preserving and maintaining what he hath created and renewed and gives Moral arguments and Motives to make use of them And in their so doing goes on yoâ— further to câ—eatâ— them in Christ renew and regâ—ate them till they be made complear and perfect in the day of Jesus Christ as is also 〈◊〉 illustrated by Naamans washing seven times in Jordan that he might have perfect healing of which had he sailed in doing that he would have missed Search the Scriptures and see if what is here said suit not with them SECT 4. That God so works in Men that they also are said rightly to work sometimes the same things though with some formal difference between what is his and what their working FUrthermore
we may find that the same acts or actions are in Scripture ascribed to God and to Man as to purging cleansing making the heart new c. tho yet differently and upon diverse accounts One Scripture saies Circumâ—â—se your selves to the Lord and take away the foreskin of the heart Jer. 4.4 Another saies The Lord will Circumcise thy heart and the heart of thy seed to love the Lord thy God c. Deut. 30.6 One saying Cast away all your transgressions and â—ake you a new Heart and a new Spirit for why will ye die c. Ezek. 38.31 Another saies A new heart will I give you and a new Spirit will I put into you c. Ezek. 36.26 27. Some Scriptures say God and Christ purify and purge Men Acts 15.9 Tit. 2.14 Ephes 5.25 26. And others exhort men to purify and cleanse themselves and say that believers have purified their own hearts by the Spirit in obeying the truth as 2 Cor. 7.1 1 Pet. 1.22 The reason of which may be seen in what hath been said for therein it appears how both work and that there is an evident distinction between the manner of their workings to the same effect and so distint grounds for the attributions of the same works to both as 1. God is said to do those things and most properly in asmuch as he both prevents men with his grace in and by which he capacitates and inables and then also incites and stirs men up to do those things to cleanse purge and waâ— themselves c. and men yielding up themselves to him in the grace given them in his calls and counsels then his grace and God in and by it works also in with them yea acts in them the things required of them and produces the effects renews their hearts purifies their Spirit c. and yet 2. Men are said to do the same things inasmuch as through his grace theâ— yield up themselves to God and his grace to do those things in them in listening to him looking to and waiting upon him in the strength and motion of hiâ— grace preventing and accompanying them and in the meanes he vouchsafes them And so in acting forth by their powers and members the things which grace yielded to worketâ— in them to will and to do of good pleasure as that in Deut. 30 may clear it in that it renders the circumcising work of God to love and obey him as a consequent work to their being brought in the strength of his preventing grace in and with his afflicting them and again returning to them to call and subdue them afforded to them to listen to his voice and turn to him And so also doth that in 1 Pet. 1.22 and that in Rom. 6.12 13. and 8.13 Which speaks of yielding up our Members Weapons and Instruments of Righteousness to Holiness of mortifying the deeds of the body by the Spirit and purifying our souls by the Spirit in obeying the Truth clearly implying that both the Man and the Spirit are Agents differently working together in the same Works Much what like as a Scholar and his Master when the Master guides the Scholars hand and by it frames a Letter the Master doth it by the Scholars hand as an Instrument or Subordinate Agent and the Scholar by the Master as the Principal Agent Director Framer c. The Scholar yields his hand and the Master uses it even so the Spirit doth those things in us by our Faculties and in our Obedience and we in obeying the Spirit do them by the strength power and guidance of the Spirit So as that neither doth the Spirit those things in us without our compliance and obedience nor do we noâ— can we do them in and of our selves but by the Spirit yielded to by us and leading strengthning and governing of us Thence the Scripture also represents the believing Man or Man called of God as a third person between two others calling for his subjection and obedience the new Man and the Old the flesh and the Spirit the flesh moves him to give up his mind and members unto it and its motions and the Spirit on the contrary challengeth them for his and moves excites and provokes to his service If the man yield up to the Flesh it becomes his Master and He its servant framed more into its mind and if the man through the grace of God yield up himself to the Spirit then the Spirit in and by him as his Master works the works of God creates him in Christ Jesus to good works and renews him more and more by his Divine Power and influence as is to be seen Rom. 6.11.12 13 14. c. and 8.2.4.12 13. Gal. 5.16.17 18. Ephes 4.17 18.20 21. But yet let this be also minded that that which God requires of man is not properly and formally Gods working or operation no more then the Childs yielding his hand to his Master and moving it in his Motion is properly and formally his Masters holding and guiding his hand and framing the Letter with it And so neither doth God fault men for not doing that of and by themselves which is properly the work of his power to do nor for not doing that that is properly his operation but for not doing that which is theirs to do by his grace afforded them That is their not yielding themselves to him and moving in his Motion for their two operations are so distinct Ezek. 24.13 Isa 48.17 18. Jer. 13.10 11. Rom. 2.4 5. as that they may be also seperated and the withdrawing of the one prevent or hinder the other whence God is said to have purged Men and yet they not purged to teach Men and yet they not taught by him to make Men cleave to him and yet they not cleave to him but refuse to hear him to lead Men to repentance and yet they not led of him inasmuch as God prevented and followed them with his grace to have moved and provoked them to those things which yet they refusing to yield themselves to him in were not done the effects of Gods grace and profit of his teachings missed by them Which stubbornness of Men in refusing him and his operations provokes him to leave them and then the things he offers to work and in some sence is working in them as the fire burneth under the Pot that purges the Scum from the Water Ezek. 24.3.4 5.13 that it might be cast off by the Servant are never effected nor can be but they perish in their Sins For as God worketh not such effects in Men without their Members and Powers yielded to him and working instrumentally and subordinatly under him So neither can Men work or effect those things in themselves without God and his Spirit or he withdrawing from them which should provoke us to diligence in listening and yielding our selves as obedient Children to him not quenching his Operations in us nor provoking him to wrath against us least in his wrath he
8.10 11. and to do or to be operative and effectual of good or of his good pleasure may be thus understood viz. 1. With reference to his preventing Operations if we should apply it also to them as there are Operations preventing believers in what they are to do as well as to other men to bring them to believe but to oary it even to those that respect mens first closing with Christ also though the Apostle writs not to such here as were yet first to close with him we might understand such a saying applicable to such persons Thus 1. God by his preventing grace in the means afforded is operating and working or drawing your hearts to mind and listen to him and to Christ as set forth by him and to be not only willing but actual and effectual doers of his word in yielding up to attend upon him in the means vouchsafed Therefore seeing it is God that is moving and working in you to will and to do those things and he doth so work of Good-pleasure it s his love to you leads him so to work and he is at liberty to cease so to work and may do it if provoked by your resistances and then you can do nothing to purpose therefore in his inclining your wills to himself do you yield up to him and in his exciting stirring and inwardly working you to do and walk forth in his ways in which he is waiting to be gracious to you do ye yield up your Members to obey him And this with fear and trembling least you provoke him that worketh in you these things to withdraw his Operations and then ye can do nothing that will avail you Or 2. It s God that is working or works in you the to will and to be operative or to do It s he that frames the heart to believe and love and to be full of Spiritual inward Motions and efficacies and to walk forth in them Men can do none of these things of themselves but God doth work these things in mens hearing and learning of him in such means as he doth afford in his Church or Sion every one that hears and learns of the of the Father comes to Christ to him he gives the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power and act of believing frames the heart to trust in him and fills him with effectual operations but he doth it in their attention to God in the means directed to by him such as is listening to the Apostles Doctrine and obeying their wholesome Counsels Therefore be ye obedient to those outward instructions and yield up to follow him in such ways as in which he so works Be swift to hear Slow to speak Jam. 1.18 1â— c. seeing God willing begets men by the word of Truth And as our Saviour says Murmur not lift not up yourselves in your own Wisdom and strength of reason to oppose him or to wave and wind out from his teachings seeing no man can come to Christ but by the Fathers drawing him in and by his teachings afforded in the Ordinances and ways of instruction vouchsafed in Sion especially he that hears and learns comes to him So the Apostle afterward do all things without murmuring or disputing vers 14. and this with fear and trembling least ye fail of the grace of God and deprive you selves of that work of Regeneration without which no Salvation and so I labour in vain in respect of you as vers 16. But 2. With reference to his working in believers already in some measure pertakers of his grace and so that have it working in them as it is as I said before properly directed to such The Apostle then instructs them that what that Grace or Salvation working in them wrought it was God that wrought it either for making them willing or operative and effectual and therefore he would have them act that forth with fear and trembling and so work out their Salvation As if ye should say quench not nor grieve the Spirit of God that is working in you the will to do good and then assisting and working the act when ye are willing withdraw not your selves or members from it for it is God who is a consuming fire and working of good pleasure is so much the more to be awfully obeyed least his love provoked to anger and jealousie it go ill with you He that hath made his Son Lord of all is of his good pleasure working in you to be obedient willingly to this Lord even by that Grace received and believed by you See then that with reverence and trembling ye submit to him and work out your salvation The Apostle in all this implies that God so works in men the will and deed as that the men may put a stop to his working by withdrawing or consulting with their carnal reason and affections and so grieving of him As also the Apostle John supposes the same in 1 John 3.17 He that hath this Worlds Goods and seeth his Brother have need and shall shut up the bowels of his compassion how dwells the love of God in him where he implies that the love of God dwelling in the heart will upon sight of a Brothers need move the bowels of compassion and open them in a man that hath wherewith to relieve him will be working upon his will to be willing and put him forward to do what it moves to i. e. to relieve him yet that man imprisoning that love of God and not letting it dwell richly in him and as the ruler over him may shut up the bowels of his compassion and do little or nothing for him contrary to which the Apostle exhorts here to work out and do what that salvation and grace leads to because it 's God that moves and works in its operations Object But now some stand much upon the Article the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it signifies properly the very act of the will and the outward work as effectually and inavoidably wrought of God But he that will consider what the Apostle writes to the Corinthians in 2 Cor. 8.10 11 c. Answ will see little force in that for there the Apostle says that they had begun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the to do then but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the to will about a year before and â—et writes to them to finish the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the to do was it not God that wrought in them the to will and the do there as much as is supposed here and yet he so wrought it in them that they themselves are said to have begun them and are exhorted to finish them yea and the Apostle sent a Letter to them to stir them up to it yea and intreated Titus too to come with it to them to provoke and further them in it and as he had begun so to finish in them the same Grace vers 6. yea and another Brother with him