ye mortifie the Deeds of the body ye shall live c. Which all imply the workings of God in the Believer to be such as do not so take in and necessitate mens working but that they may possibly Sin against him and work evil Yea why else says he Grieve not the holy Spirit of God if God's workings so included and necessitated our workings in his working that we cannot grieve him Beside that it 's an evident case that the holy men in whom God by his Grace and Spirit did work the to will and the to do yet did sin against him and that not meerly of infirmity or for defect of his working but against and contrary to his working in them grieving and quenching him that wrought in them Isa 63 10. as in the case of Davids sinning The Scripture speaks of the condition of the Believer in this matter so as may be fitly represented by the case of Israel of old in respect of the Canaanites when brought into Canaan they had the presenâ— of God with them and such furniture of strength and defence afforded them thereby so as they might have kept them under and it was their own great neglect of improving the advantage of God's presence and help with them who subdued their Enemies under them both giving them will and courage to fight them and in their Fight efficacy of subduing them if they let or suffered them to Reign over them as well as it was great imprudence in respect of themselves yet they might possibly make Leagues and confederate with them and so provoke God to withdraw from them and leave them to their power so as to become Servants and Tributaries to them So it is with the Believer God works in him the to will and the to do in his listening to him and in his strength and furniture of grace given he may mortify Sin and not let it reign in his mortal Body yet this grace doth not work so compulsively and irresistibly or so to inforce and work his obedience to it as that he cannot neglect it and by neglecting it confederate with Sin and provoke God to withdraw himself and leave him to Sins Dominion God indeed gives more grace yea more than there is naturally power in envy or other lusts in the Carnal Spirit to make us serve them such as by which we might deny them service and resist them yea mortifie and keep them under though not be without molestation from them as we would and therefore God faults and resists men that yet lift up themselves and will serve their proud or envious humours Jam. 4.5 6 7. So that it seems notwithstanding more grace given them men may possibly yield themselves servants to their Corruptions that have less power in them to enforce their obedience yea and that 's ' the reason God is displeased with men that they serve them was there not more power in God's grace to help them against them then in their corruptions to inslave them they would not be so obnoxious to or worthy of Wrath from God but rather would be pitied and helped by him except where having put away more grace they are inslaved again by their Corruption God withdrawing from them But if God so wrought in men their willings and doings as in the Conception at first mentioned there could be no possibility of any believer to fail of doing God's will but by God's meer voluntary first-leaving him no possibility of letting Sin have dominion over them or grieving the Spirit and so neither ground or need of any of these or the like Exhortations SECT 2. How God works by exhortations and whether his working in men to will and to do is by and through the exhortation to â—k out their Salvation Object EXception is hereunto made That though God work so as above to necessitate mens workings out too yet exhortations to work out our Salvation with fear and trembling and not to grieve the Spirit and the like are nevertheless needful because God worketh those things in men by his exhortations But neither will that stand with the scope of the Scripture above propounded to consideration For. Answ 1. God uses not to principle men by Exhortations but by the discovery of his grace with which he prevents them and puts in principles seeds or capacitates for Operation Psal 9.10 He begets in men a will to trust not by exhorting them meerly to trust but by declaring his Name and causing them to know it and then when he hath so principled them to work or walk c. he uses to exhort men in that power and strength brought to them and given them to work or walk and act forth and by those exhortations further excites and stirs up and puts forward the will or the man to act in those capacities foregiven And in such exhortations he works after the nature of divinely Moral working that is by presenting that to the understanding and judgment which affords rational ground for the willing and doing what he exhorâ—â—o and therefore also usually before or however with those exhortations lays down those grounds and adds such motives which presented to the understanding are as proper means to convey motion to the Soul and excite it to will and do what is exhorted But now the ground or motive here used and presented is such as being interpreted and represented in the sense objected destroys the exhortation and takes away all the motive to it and ground thereof so as that the exhortation can be no means to produce the things exhorted to upon the account of the ground and motive used to inforce it as so understood The exhortation is that they would be always obedient and now much more in the Apostles absence working out their Salvation with fear and trembling which may indeed be a meanes to excite and stir them up to such diligence and obedience with fear and trembling iâ— with all they are made to apprehend need cause and ground for so doing as to say that it being God that works in them to will and to do of good pleasure there is danger least by their negligence and carelessness he may be provoked to withdraw his operations without which they can do nothing and so they may fail of his grace But to represent such a thing as this to the understanding reason and judgment that God doth absolutely and infallibly work so in them to will and to do that he therein also works their working out compleatly and inavoidably so as to leave no room for or possibility of their disobedience or miscarriage in what he requires their working out of is such a ground of security certainty and impossibility of danger oâ— miscarriage as both takes away from the understanding all conception of any need of their diligence and renders it inconceiveable how they should be negligent or disobedient and so leaves no room for their fear and trembling otherwise then as unavoidably it may be
Exod. 12.3 aptly signifying Joh. 1 2â— That Lamb of God which God as Abraham said Gen. 22.8 would find out for himself for a Burnt-offering and representing his innocency harmlesness meekness profitableness and fitness to be a Sacrifice for us as also the in him is Blessing for all the Families 〈◊〉 the Earth which each of them should accept and seek for 2. Their Lambs were to be perfect of 〈◊〉 First Year a Male without blemish Verâ— 5. 1 Pet. 1.18 19. 2.22 〈◊〉 spot scab or defect in him representing the acceptableness of the Person of Christ to God and fitness for the Work of our Redemption as being without fault or spot of Sin before him nothing defective in him for making satisfaction and attonement for us nothing superfluous or that might be spared of a Masculine Spirit fervent in the business undertook by him in our behalf and of excellent sweetness and nourishment Vers 3. for us 3. Psal 89.19 20. Heb. 4.15 Isa 53.9 They were to take it out of the Flock of the Sheep or of the Goats or Kids to signify That Christ should be one with us of the common Nature of Mankind that is found in good and bad one chosen out of the People and in all points made like unto us yea that he should be numbred with the Transgressors and make his Grave with the Wicked and with the Rich in his Death yet without Sin in him 4. They were to keep it up Vers 6. till the Fourth day after their taking it perhaps to signifie that not till the Four thousandth Year or fourth time of the World Heb. 9.25 26. Christ was to be Manifest and brought forth to his death and Sufferings though set apart thereto in the beginning thereof 5. They were to kill it to signifie Vers 6. Luk. 24.26 Heb. 9.22 26. That the Messias must dye for our Sins no Remission of Sins but by his Blood-shed 6. They were to Kill it in the Evening or between the two Evenings between the declining and setting of the Sun 〈◊〉 signify That in the End of the World or last Ages of it he should appear once to put away Sin by the Sacrifice of himself Heh 9.26 7. The whole Congregation was to kill it to signifie That we all had a hand in the Death of Christ It was the Iniquity of us All that God laid upon him and so in some sense he Dyed by that is by occasion of us all and for All Isa 53.5 6. 2 Cor. 5.14 15. 1 Tim. 2.6 8. Vers 9. They were to rost the Flesh of it to signifie As the great Sufferings they had endured in Aegypt so much more the great and fiery Afflictions that should befall Christ in his Soul and Body yea it might note That He not onely should be killed or put to Death in the Flesh but also That his Soul should be in Hell for a time though not left there That he might as well endure the Miseries which our Souls in their seperate State from their Bodies should have endured as what we must have endured before in the Body Math. 26.38 39. and 27.46 Luk. 22.44 Act. 2.31 9. Vers 7. They were to sprinkle its Blood upon the Posts of their Doors the upper Post and the two side Posts but not upon the Threshold Heb. 10.22 29. 12.24 To signifie That he should be the Propitiotory or Reconconciliation for us through Faith in his Blood 1 Pet. 1.1 2. 2.5 9 1â— which being sprinkled upon our Consciences should be as a defence over and about us but must not be trod under foot or counted as a common thing by us and that in such obedience to and sprinkling of it being sanctifyed thereby God would spare us yea bring us out from the power of Sin and Satan and chuse us to be a People to himself to shew forth his praises 10. It was to be eaten by every Family Vers 4. â— To signifie That the way for us to be made partakers of the Death and Sacrifice of Christ and to live by him and be strengthned for our departure from Sin and Satan and walking after God in the Wilderness of this World is by a particular receipt and application of him to us or exercise of Faith in him as Cruciâ—yed for us as Gal. 2.20 Joh. 6.51.53 c. 11. It might not be eaten raw Vers 9. or sod in water but rosted To signifie perhaps that Christ not nakedly considered either as the Eternal Word or simply as made Flesh and giving himself as an Example to us in his Life or Suffering as an ordinary Man or any ways as the wisdom of the Flesh might represent him to us but as made an Offering for our Sins Christ as Crucified and therethrough prepared and made a meek Sacrifice for us yea and as lifted up and glorified by the Spirit of God to us is to be believed in and fed upon by us 1 Cor. 2.2 2 Cor. 5.14 15 16. Joh. 6.51 12. They were to Eat it whole Joh. 6.35 48 〈◊〉 53 54 55. its Heâ— with its Legs and the appurrenances thereof To signifie That whole Christ was given for us and is given to us and nothing of him is to be neglected by us His Deity his Humanity his Walking Words Actions Sufferings all good to be received meditated and fed upon by us all that appertained to him as Crucified for us He is altogether delectable Cant. 5.16 13. They were to Eat it that Night â—â—rs 10. not to leave of it till the Morning To signifie That in this World or dark time of this Life we are to live by the Faith of Christ and exercise Faith in his Death there will be no need of that in the Morning of the Resurrection Heb. 10.38 Gall. 3.25 as also it might signifie That the Ordinance and the rest of those shadows of the Law were but to continue till the day dawned till Christ appeared and was Dead and Raised and then no further need of those observations They were to Eat it with their Loyns Girt â—ers 12. their Shooes on their Feet their Staves in their Hands and in haste in a Posture ready to walk or travel out of Aegypt To imply That in minding and exercising Faith in Christ Crucifyed for us we are to gird up the Loyns of our Minds not to let them be seattered abroad upon vain things but to set them upon Christ and Heaven the true and heavenly Canaan and our Journey or March thither and to have the hope God's Salvation his Word as a Staff for our Support and so to have our Feet shod with the preparations of the Gospel of Peace ready in haste to follow after Christ out of this World from the Power and Dominion of Sin and Satan under Christ's Kingdom Government and Guidance unto the Glory to which He will carry us 15. vers 8. They were to Eat it with
Sacrifice there is provided for men generally a way of cleansing their Consciences and Spirits from sin both guilt and filth of it namely the Faith of the Son of God the truth concerning him as given forth by him in his Spirit in the opening and bringing to mind his Death and Sufferings for us and the love therein testified to us there through men may find cleansing from all their uncleanesses of Flesh and Spirit But he that will retain his filthiness or seek some other way of deansing than by the Bloud of sprinkling and will not obey the Gospel to be purified thereby shall be cut off from part or fellowship in Christ and with his Congregation Heb. 9.13 14 10.22 29. 12.24 25. Joh. 13.8 4. Yea and to add no more the very Tabernacle and Temple themselves the places appointed for the Worship of God as for offering Sacrifices and burning Incense which burning of Incense was also a Type of Christ's Meditation by way of Intercession were clearly Types of Christ Col. 1.19 2 9. as the Spiritual place of our Worship and of the Church in Union with him for he is the Place or Person where God hath placed all his fulness the fulness of the God-head dwells Bodily in him Isa 53.10 56.7 Heb. 17 10 13. he is both the Altar of Burnt offering and Burnt offering it self his Soul being made an Offering for our sinand upon him are all our Offerings to be laid He is the door into the House of God the way by which we may enter into the Holy place to have fellowship with him and his people yea the way into the holy of Holies Joh. 10.9 Heb. 10.20 yea the Molten Sea and Layer for the Priests and Sacrifices to be wash'd in Typified him the Sacrificer and Cleanser of us and our Offerings the Golden Candlest and Table of Shew-bread figured him the light and food of the Soul The Altar of Incense shewed him to be the perfumer of our Prayers and Services as he appears for us within the Vail even in Heaven where also he is the Propitiatory or Mercy Seat and obtaining pardon for and covering our sins mediates the New Testainent and obtains a keeping of Covenant and Mercy with all that Worship God in and by him presenting them acceptable in himself Yea he is the High Priest in the Holy of Holies with the Names of the Tribes of Israel upon his shoulders bearing and presenting them before God for ever the house of Prayer for all people Isa 56.7 and the looking toward the Temple of old in their Prayers or their praying in it instructed them to look to Christ in all their services as also their orders of Porters Singers c. Typed out the Spiritual Worship and Worshippers of God in Christ who is as is said both the door to be opened and kept open or shut in and by the Gospel upon men as they are mere to enter or be excluded Yea he also he is great Door-keeper that hath the Keys of David that opens and no man shuts and shuts and no man opens the matter and Ground of all our Songs and Praises and the great Master of the Musick tuning the heart by his word and Spirit put thereinto so as they may make melody unto God but of most of these things we spake above Christ then was the end and ground of all these Ordinances in which the People were to exercise themselves till his personal appearance and offering up the acceptable Sacrifice when he swallowed them all up in himself being the substance of those many shadows which all vanished at his appearing when he propounded himself in the Gospel to 〈◊〉 as the truth of all and the Spirit of them in which now God without these shâ—â— dows wâ—ll be worshipped by us Thought yet he hath also appointed us some 〈◊〉 outward Ordinances of Worship to â—serve to and amongst ourselves and others a lively remembrance of Gods grace in him towards us Of which it remains that we say something also before we conclude this Discourse about Gods Ordinances SECT 7. Of Baptism QUestionless Christs Ordinances appointed by himself at and since his coming must needs have their ground in him and bear witness to him they are but few in stead of the many before injoyned and practised namely Buptism and the Lords Supper of which in order Baptism as to the outward act of it is a dipping or plunging into Matth. 3.17 18. 28 19 20. or washing with water into the Name that is to the belief and confession of the Doctrine of Christ and so into or unto the Name of the Father Son and Holy Ghost who were distinctly made manifest in the Baptism of Christ and are distinctly mentioned in the Commission given by Christ for Baptism after his Resurrection The outward act of Baptising was praâ—â—ed before amongst the Jews upon diâ—ers occasions whence we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.10 that â—ere were in the Law divers Baptisms or Washings but it was first appointed of God as an Ordinance for manifesting and witnessing to Christ come in the flesh to John the Son of Zachary forerunner of Christ called thence John the Baptist Luke 3.2 3. or Baptizer who was not that Light of men nor witnessed of himself or men as directing them to themselves or him John 1.6 7 29. but came to bear witness to the Light in all his Ministration and so did witness both by Word and Baptism that Jesus was the Christ the Lamb of God that takes away the sin of the world endeavouring to reduce men to him by calling them to repent of their former mistakes and miscarriages in which they had wandred from him either lifting up themselves by their birth of Abraham or by their having and observing the Law and Ordinances of God in the outward acts of them or else by growing altogether prophane and casting Gods Law and Doctrine behind them He therefore pulling down their Mountains or high Thoughts of themselves because of such fleshly priviledges and filling up the Valsies by elevating mens minds to higher thoughts of God and his goodness to them that were ready to fink in fight of their own sinfulness and worthlesness preached Jesus to them and the Kingdom of God brought nigh to them in him and 〈◊〉 further instruction of them in his Doctrinâ— washed them in Water unto repentance saying they should believe in him that came after him in whom they should find forgiveness of their sins and the Spiritual Baptism washing them from their sins and so should meet with Gods grace and blessing in him So that that Ordinance did not witness men to be holy righteous penitent believers or the like though men in coming to it desiring or yeilding to it did at least intimately profess some desire after God belief of the Doctrine Preached and desire to repent and do better yea and were ingaged thereby so to do whence
not his ways but despised his Law and brake their ingagements to him and not believing his Ordinances fulfilled not his works c. Yea and Stephen saies they always resisted the Holy Ghost that did not obey and submit to him they resisted not man only but also God who is therein implyed to have wrought in and upon them for their Obedience would have gathered Jerusalem but they would not As for those that are brought in to God seeing it 's expresly said that no man can come to Christ except the Father who sent him draw them as we have shewed Joh. 6.44 he also draws them that refuse to return and that of his own will he begat us with the word of truth Jam. 1.18 Eph. 2.1 4 5. Joh. 1.12 13. quickned us when before dead in sinâ— and trespasses that they are not born of blood or of the will of the flesh or of the will of man but of God there is no question to be made of them but that God prevents them before they come to him inlightens quickens or so speaks to them as to make them capable of hearing moves and works in them to look to him and be saved before they do any of those things 〈◊〉 which of themselves as of themselves none are sufficient and therefore I need not inlarge my Discourse about them not will I inlarge to insist upon any particular branching out of Gods preventing operations into the several streams that may be in them only this I may say that there is in them 1. A giving forth or bringing to men some discovery of light or truth to the heart witnessing the being and goodness of God more or less to men and the emptiness and vanity in Men and in the Creature in sin and sinful ways c. And therewith 2. Some discerning of or capacity to see perceive or be sensible of the light and truth discovered And 3. In that is also some reproof of the simplicity folly and evil of man in affecting seeking after and cleaving to such vain things with 4. Some secret drawing to inquire feel after or seek God a better object that can satisfie c. 5. With all this some strength and ability both to behold and mind what is presented to it and to listen to the secret whispers of truth to the heart and also to choose the good it draws to and refuse the evil discovered to be so vain and empty And all this might be distinctly shewed from Prov. 1.20 21 22 23 24 28. with Matth. 13.14 15. but I forbear to inlarge growing too voluminous SECT 5. Of the Concomitant or accompanying Operations NOw though all Operations following after these preventing Operations that come upon a man as in a sleep to awake and rouse him up or as dead to inliven him before he can see or hear or work may be with respect to them called subsequent or following Operations as we have also elsewhere distinguished them yet because some of them accompany men in their closing with and obeying the grace that prevents them and others follow after their having so closed with and obeyed it or else refused to close with it we shall here a little briefly consider them distinctly and so in the next place say 2. There are also Concomitant Operations that accompany men in their choices works or ways upon their being prevented as before as not only Gods considering or minding what men wâ—â— or do for that is no Operation of his in them but also moving and strengthâ—ing them to and in their willing and doing what he moves them to even framing and putting forward their will and so working in them both the to will and desire and the to do or be effectual as that what he moves to may be acted and affected and they not be carried away by violence either of Satan or corruption therefrom but that they may them notwithstanding both will and do and so work out what he is working in them by a sweet and gracious compliance with or rather putting forward their wills begun to be inclined by his grace preventing them thence that 2 Cor. 6.1 2. we beseech you receive not the grace of God in vain for in an accepted time I have heard thee in the day of salvation I have succoured thee or helped thee his preventing grace brings a day of salvation an accepted time through Christs mediating for them whom God hears and helps in his work and business of Mediation and extends his grace to men helping his Servants that are his Instruments in their Ministration and so concurring with the means afforded men and he is also present with men in their receiving his grace assisting and helping them therein against what opposes them that so they may receive it effectually and not in vain otherwise they must receive it in vain and could not avoid it but now he admonishes them as there is good ground for it not to receive it in vain It might be illustrated by the case of Israel in the Wilderness God prevented them with his goodness making a way and liberty for them to depart out of Egypt and follow him in the Wilderness exhorting directing and inciting them to follow hiâ— against all enemies and discouragements and in their obeying he was with them to animate and strengthen them and make their way plain and prosperous to them yea he is strengthning to obey that grace that prevents them and capacitates and excites them to obey doth also run along with them and help and carry them on in their obeying as is implyed in those Sayings of Paul Phil. 4.13 1 Câ—r 15.10 I can do all things through Christ that strengthneth me and I laboured more abundantly than they all yet not I but the grace of God that was with me which being but yeilded up to by him flowed in upon him made use of him as it were Râ—â— 6.12 13 14 16. Gal. 5.16 and acted carryed and wrought with him yea wrought him to will and to do of good pleasure whence also those counsels of yeilding up the Members as Weapons or Instruments of Righteousness to Holiness and those assertions that if we walk in Spirit we shall not fulfil the lusts of the Flesh the Spirit yeilded to shall act and strengthen men against sin so sin shall not have dominion over you for ye are not under the Law but under Grace even to be acted and carried on by grace Whereas God withdraws his concurrence with men and reproves and secretly nips them when they neglect the advantages given them by and rebel against his grace preventing them But those pertain rather partly to his preventing Grace and partly to his Operations in Wrath and Judgements upon men and therefore I shall not insist here on them SECT 6. Of God's Confequent or Subsequent Workings or Operations in men THere be also consequent or subsequent Operations in men upon and after their obeying closing and complying
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
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
swear against us Psal 95.7.8 9 10 11. that we shall not enter into his Rest Or to say as Ezek. 24.13 Because I have purged thee and thou wast not purged therefore thou shalt be purged no more till I cause my fury to rest upon thee needful it is that we be instructed or receive his instructions that his Soul leave us not Jer. 6.8 Joh. 15.5 for then wo to us For without him we can do nothing CHAP. XI Some Scriptures considered whence some gather either that God works all things good and bad in Men or so works all that 's good as to Necessitate mens well-working irresistibly or so as to confound mens workings with Gods in them SECT 1. Philip. 2.12 13. Considered and that Gods working in Men the to will and to do doth not necessitate the working out exhorted to VErily what we have said of Gods Operations might be of use to take the Apostles counsel Philip. 2.12 13. To work out our own Salvation with fear and trembling seeing it is God that is the worker in us of the to will and to do of good pleasure The meaning of the Apostle in which also may be understood both how God works in us to will and to do and how it behoves us therefore to work out our own Salvation with fear and trembling by what is already written Yet because some do make use of this Scripture that God so works the to will and the to do as to inforce and necessitate the whole working out of their Salvation in Gods working in them God working all in them that he requires of them so as there is nothing required of them distinct from his Operations in them contrary to what was noted above I shall therefore take it into particular consideration And say 1. That conceit cannot stand with the Apostles scope in writing nor the things implyed therein nor with other Scripture expressions For 1. If God so work the to will and the to do or to be Operative as necessarily to include the whole working out exhorted to then was there no need for Paul to take any care about it either that they might be blameless or harmless or that they might shine as lights holding forth the word of life or least he should run in vain or labour in vain concerning them which seems to be this scope in thus writing to them and exhorting them to lead and help them forward to such blamelesness and that he might have fruit in his labours for them for none of those things he exhorts to or mentions as the end of that his exhortation could possibly be wanting in them if God so wrought in them the to will and the to do as necessarily to effect theâ— nor could the thing he would not have happen come to pass except God should cease working in them and in that case all his care and writing could do them no good nor contribute any the least furtherance to them nor could they possibly provoke God to leave them and withdraw from them his working in them forasmuch as during the time of his working in them the to will and the to do they must according to that conception of it both will and do and work out their Salvation and so there could be nothing to displease him except the very inhaerency of corruption in them and its proper lustings against him and his grace which yet while God so works could not hinder God's so working and so by consequence not their working out he working that also effectually and necessarily in his working in them And therefore why should it or how can it be conceived it should move him to cease his working in them Seeing also that he imputes it not to men that Sin is in them and wars against them or what they do by meer force of that so as it is not they but Sin that dwels in them as is implyed Rom. 7.16 17 20. and 8.1 2. Nay then the Apostles Exhortation to them had been needless seeing they could not do otherwise though he had not exhorted them it being supposed That God did work in them the to will and the to do what his grace believed moved them to before this Epistle came to them much less should he have exhorted them To have wrought out their Salvation with fear and trembling and that upon that account that God works in them to will and do if his so working in them contain in it and necessarily include their working out their own Salvation For 2. In so exhorting them there is implyed by him both that there was something for them to do which they had liberty and power given them to do and which was needful for them to do and also that there was some possibility either by not doing it or by not doing it so as they ought they might provoke God to displeasure against them and so to withdraw his workings in them Why else should they work out their Salvation with fear and trembling But if God's working in them to will and do do include and contain within his proper operation their very working out to then is there nothing for them to be exhorted to the ground of the Exhortation containing in it the matter exhorted to much less could there be any room for fear or trembling least they should grieve him the possibility of that being taken away by the manner of God's working in them according to that conception he should according to that have rather said Ye must work it out and cannot but work with much assurance and rejoycing yea without all fear of any possibility of offending 3. Nor is it consistent with other Scripture sayings which mention the manner of his operations or imply it as that Rom. 6.12 Let not sin reign in your mortal bodies that ye should fulfil the lusts thereof neither yeild your selves instruments of unrighteousness to sin but yeild your selves unto God for sin shall not have dominion over you c. Where the Apostle plainly implys That God by his Grace so takes away the Dominion of Sin where his grace is not put away that sin cannot command and inforce obedience from men but yet neither doth it so necessitate obedience to it self and the resistance of Sin but that it s yet in mens power notwithstanding grace and so Gods working in them to will and to do to yeild their members to Sin which is also working in them and being yeilded to by them will work in them to will and to do what they ought not yea and by so yeilding their Members to it they become subject to it and give it dominion or rule over them and it is put upon them as strengthned and furnished by grace to resist Sin and not to yield to it whence such sayings Abstain from fleshly lusts have no fellowship with the unfruitful works of darkness but rather reprove them If ye walk after the flesh ye shall dye but if by the spirit