shall satisfie them with the fountains of living water even of even lasting life pure unmixed and everlasting Consolations which the knowledge favour and presence of God and Christ with them shall uncessantly give them 6. Rev. 20.5 6 11 12 13 14 15. Matth. 25.31 46. 1 Cor. 15.27 That after that Reign of a Thousand Years whether properly taken or Figuratively for a far greater time the rest of the Dead shall be Raised and all whose Names are not found Written in the Lambs Book of Life adjudged to a Second Death and they that there found to Eternal Life and Happiness and Christ shall deliver up the Kingdom to the Father and then God shall be All in All fully and immediately Reigning in the Son and in the Saints for ever and ever in which also Eternal Peace Joy Satisfaction unutterable and unalterable Glory shall be upon them and be their Portion Such the Hope of the Gospel in which are somethings hard to be understood Heb. 5.9 6.13 14 17 18. Rom. 8.17 Gal. 3.29 Tit. 2.13 Heb. 9.28 and not so clearly to be apprehended till seen and enjoyed and this is good also to be propounded to all and every man as we have opportunity and they capacity of Understanding and bearing it being true and certain for all that believe in and obey him they being the Heirs of the Promises of God and of the Covenant made with the Fathers a wonderful great glorious sure and blessed Hope worthy to be considered and looked after by all men and sure and certain to all that do look for him John 3.16 Isa 55.4 28.16 Rom. 5.10 8.32 33 34 35. Heb. 9.15 The Ground Foundation and sure Pledge whereof iâ— the love and faithfulness of God as already testified in Christ in what he hath done for us to and in him The love and grace of Christ to us His Death and Sacrifice and Mediation for all men and Mediation of the New Testament more particularly for the Called that Believe or him that they might have the Content thereof performed to and in them and the Dispensation and Inhabitation of the holy Spirit of God and Christ Eph. 1.14 17 18. 1 Pet. 1 3 4 5. 2 Cor. 5.5 to and in all that obey him to open the said Hope to them and fill them with the assurance and consolations thereof and keep them by his Power to the injoyment of it in their Believing SECT 2. Of the Obedience of the Gospel WHat we have mentioned about the Faith of the Gospel implies also Rom. 1.5 something due from us which we may call the obedience of the Gospel or as the Apostle calls it the Obedience of Faith which though it be not in the Object of Faith otherwise then to believe such Obedience also to be required of us and due from us as that in which we may meet with the good prepared for us and held forth to us in the Gospel Heb. 5.9 which represents Christ through his Sufferings perfected to be the Author of Eternal Salvation to them that obey him yet forasmuch as the Gospel-Faith mentions it 1 Pet. 1.13 14 15 16. Jam. 1.25 26. and represents it as one Great End of God's calling Men by his Grace and as the way in which we are to look for and meet with the further Blessings of the Gospel We shall take a brief view of some general Heads of it and so the Gospel holds forth 1. Prov. 1.20 21 22 23. That as God and Christ are by his Spirit calling Men and in the manifestations of his Truth and Goodness to them preventing them with Light and Power in which he is reproving their ways hopes delights so they ought to listen to and obey him in falling down before the power of the said Truth and in the grace and strength therein afforded according to the measure thereof let go such false and evil ways hopes and delights as are discovered to be evil to them and turn to him that calls them to the Light that enlightens them and the Power and Spirit that works therein seeking to know the Truth more Luk. 24.47 Heb. 6.2 and so to know God and Christ as represented to them therein not preferring their own thoughts and ways before him and his This is that which is called Repentance and Repentance from dead works in which also it is further required 2. Psal 100.1 2. 62.8 Isa 55.1 2 6 7. Prov. 2.1 2 3. c. 3.3 4 5. That by the Light and Power of the Truth afforded them therein and thereunto they yield up unto God to close with Hope Trust in Worship and Serve him according as in the pourings out of his Spirit further his Words and Mind are made known to them So loving and cleaving to God in their Hearts and Affections and walking with him in their Conversations Tit. 2.11 12 13 14. 2 Cor. 5.11 19 20 21. 6 1 2. 1 John 4.8 11 12. Gal. 5.22 23. 6 7 8. as they are thereto directed and help to perceive they ought and as the grace brought to them is saving strengthning and working in them to enable and frame them And so also walking toward Men with such love pity and charity to All Submission and other duties towards Superiors and Relations such affection toward Delight in and cleaving to those that they discern the Light the Truth and the Power of God in and with such sobriety temperance Psal 2.11 12. Luke 16.1 10 11. Matth. 16.24 25. 1 Pet. 2.4 10 11 12 c. Prov. 4.20 27. and abstemiousness from the things of the World and readiness to part with them for God and Christ and to serve God and Men with them such low thoughts of themselves in all their Wisdom and Righteousness Strength and all injoyments here as the grace of God and his Truth appearing to them doth instruct and strengthen them to not turning aside therefrom to the Right-hand or to the Left but walking in the Integrity of their Hearts before him 3. 1 John 1.7 8 9. 1 Kings 8.33 35 c. That wherein at any time they fail and Sin upon the appearance of it to them they acknowledge they said Failings and Sins and through the grace of God and by Jesus Christ their Advocate and Propitiation for their Sins turn back again to God and keep more close to him and walk more stedfastly with him 4. That in all things they acknowledge Psal 62.2 8 12. John 1.7 12. 3.15 16 18. Psal 2.12 96.7 8 9 10. 105.1 2 3. 50.15 own look to and depend upon God in and through Christ according to the manifestations of God and Christ to them for his help light grace strength and all things needful for them ascribing to him by Faith the Glory of his Name believing and holding for true and certain that he is such a one so powerful wise holy good c. as he manifests
beheld all the sons of men even so beheld and looked upon them with an eye of pitty and compassion as that he hath looked out for himself a Lamb for a burnt-offering to take away their Sin and so bring in Grace and Salvation to them as the same Word is used Gen. 22.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where it is rendred So to look as to provide and thence the Name of that place Jehovah Iireh Vers 14 and then it follows from the place of his habitation or dwelling which is properly and in the truth of it Christ as having Dyed for all men he is raised again ascended and glorified he as so considered as one that hath performed his will in Suffering for us is the habitation of God's holiness his beloved one in whom his Soul delighteth and where it hath pleaseth him that all fulness should dwell even all the fulness of the Godhead bodily from thence even in and through him as having done his will he looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath consideratively looked or set his heart to take care of and for them upon all the inhabitants of the Earth As he looked down with pity upon them at first to consider their misery and provide them a Saviour so now having taken up his rest and dwelling in him he through him yet again beholds them to take care of them and to extend his goodness and favour to them to load them with his benefits and afford them discoâ— veries of his Truth and then He fashâ— oneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is fashioning or is thâ— fashioner of their hearts together oâ— alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his beholding them dispenâ—sing his goodness and truth to them diâ—covering his Being Power Goodness thâ— vanity of the World and of their Lives and all things here below c. He is secretly convincing them and by his goodness leading and drawing them to and after or toward himself in his Son to repent to grope and feel after him and seek him who is not far from any one oâ— us and so is in like manner or together one with another and one as well as another framing and fashioning their hearts even towards himself who is one and in meeting with or coming to whom they would be together and then it follows He considers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mindeth understandingly takes notice of all their work When he hath framed or frames their hearts even the heart of all the Sons of men or Inhabitants of the Earth in their several times together to one object himself as in Christ his dwelling place or aliâ—e as to the manner of his framing them then and not till then he considers their Works and minds how they work whether they yield up to him in his framings of them to work and walk in them or in that truth and goodness by which he is working and framing them or else to rebel against him and then it follow No King is saved by the multitude of an Host a mighty man is not delivered by much strength an Horse is a vain thing for safety neither shall be deliver any by his great strength Behold the eye of the Lord is upon them that fear him upon them that hope in his Mercy to deliver their Soul from Death c. As if he should say upon the Lords framing their hearts a like or together though he leads and draws all men one way yet minding their works there is there great difference some of them withdrawing rebelling or resisting his grace and Spirit and smothering the truth in unrighteousness are chusing their own ways and running to Hosts and Horses and Chariots and to their own strength to creatures Idols which are vain and therein are disallowed of God and meet with disapprovement and destruction but others in his framing their hearts chuse the fear of the Lord â—nd hearkning to his voice do betake themselves to him and to his Mercy to home therein and make him their stay and refuge to own and accept him for their God and Saviour And upon these his eyes are in a further sense to own and take special care of them as his Portion People and inheritance to chuse them to himself and bless them and stand by them in all Conditions 10 deliver their Souls from Death and to keep them alive in Famine when others want and Perish as Isa 65.13 14. According to that in Prov. 1.31.32 33. The refusers of the Lord and of his fear that despise his counsels and set at naught all his Reproofs shall eate the fruit of their own ways and be filled with their own inventions the turning aside of the simple shall slay them and the prosperity of Fools destroy them when who soever hearkneth unto Wisdom in any or every Nation shall dwell safely and shall be quiet from the fear of evil SECT 3. That Gods operations in Men are neither properly Phisical or properly and simply Moral but supernatural having some thing like either in them THere is great contest amongst Men wither God do work Phisically or as a natural Agent or only Morally by swasion and counsel in Men for the converting and regenerating of them That I may cast in my verdeit amongst others towards the deciding that controversy upon which men on both sides lay a great part of the weight of their apprehensions they that are for the Physicalness of them thence argueing their irresistibility and they that are for the Morality of them thence arguing the contrary I shall briefly say 1. That I conceive those terms are not apt and proper to be applyed to Gods Operations for Phisical signifying natural it should imply that they that say he works Physically say he works naturally which must mean either by or according to the nature of the things in which he works but nature being his work and corrupted too since the fall his workings must needs be both distinct from and far above the workings of it or else that he works naturally as opposed to voluntarily or by free Election and choise in himself which is not true neither for though in all his works he according to his own glorious nature and so naturally works most holily righteously wisely c. And it is not possible for him to work otherwise yet in respect of the work it self the matter of it and way of carrying it on he works freely and according to the counsel of his own will as was noted above And again Morally signifies properly after some manner and custome habituated in the subject by often exercise which is not competible with Gods nature and essence But I conceive the mind of that distinction is either as God wrought in his making and giving beings and natures to things or as men work upon one another by arguments and motives perswading to better or other manners in a word whether creatively by introducing by almighty power new species nature principles or the like or whetheâ—
to Satan and their own hearts to stir up envy and hatred against them Thus we find too God threatning obstinate people that refuse to walk in his ways or be warned by the sound of his Trumpet that he will lay stumbling blocks before them and the Father and Son shall fall together upon them Jer. 6.17 Isa 8.13 14. Rom. 9.33 18 21. Such was Christ's weakness Cross and abasement and the Fathers withdrawing from him 1 Cor. 1 2â— on the Cross to the Jews and Pharisees who out of envy put him to Death and the Preaching of the Cross to the generality of them 4. Yea we may add if we can conceive otherwise of it then as included in what is said By cursing his Blessings and even his own Ordinances to Men as Mal. 2.1 2. That they should be made as snares and traps to them for their abuse of them as in Psal 69.22 23 24 25. Let their table become a snare and that which was for their welfare a trap c. Yet this is so accidentally as it were by reason of their pride covetousness c. which apts them to take offence and boggle at the Word of God which altogether speaks in such was against them vexing galling and inraging them they loving their deeds that are evil and so becoming a Savour of Death unto Death to them Yea the very Spirit of God may work such Discoveries of their resisting and rejecting them to their very hearts as may occasion the heart retaining its love to iniquity to exert its wickedness and so occasionally harden it to desperate Rebellion and so may his Judgment too as in Rev. 16 8 9. And thus I conceive of God's hardening Operations or such Operations as attributed to him I shall close up this Chapter with Mr. Mallers Exposition of those Words in Psal 105.25 He turned their hearts to hate his people Not that God saith he was the Author of Pharaohs and the Aegyptians evil Counsels or that he put those crafty and wicked counsels into their minds For God is a God that wills not Iniquity c. Which sentence is repeared often in the Scriptures as in Deut. 32. Hos 11. Psal 92. Ezek. 33. Which with both hands or rather with our whole Soul is to be held fast by us that we may know that God is not the cause of any Sin nor doth he will effect or approve of the wickedness and obstinacy of the Wicked but the cause of Sin is the corrupt will of Man and the suggestion of the Devil but God is said to have perverted or turned Pharaâ—hs and the Aegyptians hearts in that he forsaking them left their preverse hearts such as they were naturally that they might pour out their hatred conceived against Israel which hatred was not of God but of their inbred malice pride covetuousness which because God did not correct or take away by his Grace he is said to have perverted or turned their hearts that the Godly might understand that those things which happen to them from such evil men come not unto them without his will This says he is the most sincere meaning of it and most consonant to the Scriptures To which agrees Aug. Tom. 2. contra Pelag. p. 300. God hardens not by putting Malice into men but by withdrawing his mercy from them And in his First Book against the 2 Epist of Pelag. chap. 18. No man is compelled by the power of God against his will either to good or evil but God forsaking men deservedly they go into evil and helping them undeservedly they are converted to good That Phrase of perverting them and hardning them used sixteen times in Exodus is not to be understood of any efficacious action of God but of his permission and forsaking as Aust Lib. 5. contrae Julianum For it is usual in the Hebrew Tongue that Verbs or words signifying Actions are put for the causes of Actions either truly such or such as without which they would not be which seeing they are the Will Power Permission it often falls out that they are to be expounded by I will I can I suffer or permit and by their own infinitive as Gal. 5. So many as are justified by the Law that is desire to be justified 1 Cor. 10. I please all men that is desire or endeavour it Luk. 8. Hearing they bear not that is will not hear Why hast thou made us to erre from thy ways and hardned our hearts from thy fear that is Why hast thou left us and suffered us to erre c. And not rather drawn us back and governed us by thy Spirit that by our negligence malice or wickedness we rush not into evil c. Thus he which soberly construed and looked upon as the Judicial acts of God after Grace extended and rejected I conceive to be very right and Orthodox For which cause I have thus noted and transcribed it as worthy to be credited and received And thus much for the kinds of God's operations in which also we have shewed the manner of God's working in operations of this latter kind which respect the working of men to Sin or rather in what sense such operations may be Attributed to God I might have noted also That the same sentence of Truth or providence of God may have diverse operations in divers men as that saying of Christ to the Jews Joh. 8.32 If ye continue in my words then are ye my Disciples indeed and Ye shall know the truth and the truth shall set you free As it occasionally offended and inraged those Jews so it might comfort others and instruct others in the way to obtain freedome and admonish others of and cause them to fear departing from his words and as the same cloud that protected the Israelites blew the Aegyptians into the Sea But I pass it and come to what remains viz. The manner of God's working in his Gracious Operations which are more properly directly and effectively his CHAP. X. Of the manner of God's working in Men by his grace preventing accompanying and following them SECT 1. That God's gracious operations are according to the counsel of his will and in some sense different and unlike IT is most certain that God as the Apostle says Ephes 1.11 worketh all things according to the counsel of his will All things namely that he worketh or we may not say That he worketh â—ens Sins and Evils in them or the works of the Devil which he came to destroy 〈◊〉 all things that he worketh he worketh according as his most infinitely wise â—nderstanding directeth and his will â—herein determineth without asking advice of or submitting himself to the guiâ—ance of any Creature whatsoever â—hough yet heither doth the Apostle thereâ— mean that he worketh nothing with respect to our wills and works for sureâ—y that is not so but in all his punishments and rewards as properly such he hath respect to the wills and workings of Men and so the counsel of his will
wrought in them Again 2. That in the ground and motive That it is God that worketh in you c. being used and laid down as the ground and motive to inforce the exhortation as rendring a reason why they ought to be so careful is as represented by the Apostle rather the means of making them obedient to the exhortation as also it was a means by way of motive to induce the Apostle so to exhort them then the exhortation any meanes by which God works what is asserted in the motive It is not God works in you to will and to do by my exhorting you or because or for he exhorts you by me to be Obedient But because it s he that works in you to will and to do therefore be ye Obedient and therefore I exhort you work out your Salvation with fear and trembling The exhortation might be a means to excite them to work out not a means of Gods working in them asserted in the motive wherewith he urgeth the exhortation the ground of the exhortation is true in it self and so asserted and laid down as a thing to be apprehended by them as true in it self not depending for its truth upon his exhortation as to be made true by it as it must do if the exhortation be the means of it but as giving ground for the exhortation and affording motive to obey it because of its absolute truth As the foundation of a house is firm before the superstructure be built upon it and neither depends upon that nor is laid by it but the superstructure is laid upon it and it is rather as a way or means to further the laying of the superstructure and not the laying of the superstructure a means of laying the Foundation 3. If Gods working in them the to will to do the thing exhorted was by the exhortation then not before the exhortation and so not till the Epistle came to them and so not in the time when Paul wrote it and so he wrote false in saying in the then present time It is God that worketh c. But if God did work in them to will and to do of his good pleasure before the Epistle came to them as is most unquestionable then this superadded exhortation was needless to them if his working in them was such as infallibly included in it their working out also seeing they did it all before and could not but do so so long as God continued his working Which was neither made longer nor shorter by the Epistle writing according to that sense espectly nor depended thereupon but was meerly of his good pleasure And if it should be his good pleasure to cease working in them without their provoking him to it as to it they could not by that interpretation provoke him then was it not possible that they should work out their Salvation much less upon the ground propounded by the Apostle the truth thereof then failing and without that asserted in the ground viz Gods working in them his exhortation would availe them nothing So that that interpretation renders the exhortation needless both in respect of God and in respect of them in respect of God for he wrought so before and of good pleasure And therefore also in respect of them seeing he working their working out so as to effect infallibly their whole operation they could not want any exciting thereunto 4. Yea if God so wrought in them by this Exhortation the working out their Salvation would not all the other Exhortations be needless seeing all that they exhort to are included herein Or how ever 5. Then must this and all other Exhortations be obeyed necessarily and no faultiness in believers for not working out their Salvation with fear and trembling unless that God first failing they were left in an incapacity of so doing which failing of his also consists not with that interpretation which is cross to the Scriptures as we have seen These and other like reasons might be urged against such a sense of the foresaid saying and against the objection of Gods so working by the exhortation let us see then how we are to understand it SECT 3. The aforesaid Scripture viz. Philip. 2.12 Briefly opened THe Apostle having after diverse exhortations as to let their Conversation be such as becomes the Gospel of Christ to be like minded or to mind the same thing to have the same love to be of one accord and of one mind to do nothing out of strife and vain glory but in lowliness of mind to esteem each other above themselves not to mind their own commodity but each to mind the good of others c. to provoke them thereunto the more propounded to them the example of Christ his self abasement for our sake and the great glory he had thereupon received of and with God afterward returns again to exhort them further even in the consideration of Christs sufferings for them and the great honour dignity that God had thereupon exalted him to making him Lord of all as they had always obeyed not only in his presence with them but now much more in his absence to work out or accomplish their Salvation with fear and trembling pressing that exhortation further with this reason or motive which seems to have special respect to their working out with fear and trembling For it is God that worketh or God is the inworker or effectual worker in you both of the to will and to do of good pleasure or of his good pleasure to which he adds do all things without murmuring and disputing c. So that those words For it is God c. are used as a motive and argument to inforce an exhortation given to believers who had already closed with the grace of God wherewith he had prevented them which grace of God may also be understood by their Salvation as sometimes it is called in Act. 28.28 and the word of it the word of Salvation Act. 13.26 Ephes 1.13 to be wrought out by them for that received and believed in their hearts was operative and was framing or working in their hearts to frame them in heart and Conversation unto God to which therefore he exhorts them to yield themselves to work in its working both to will and to do so working out and finishing what that effected and gave them power and motion to in its Operation and this with fear and trembling least they should by neglect or restraint of it grieve that good Spirit of Grace working by and in it or mix something of their own with it or work out their corruption with or instead of it And that upon this account because what the Salvation or grace of God is working in men it is God that works it who is greatly to be feared and reverenced and with fear and trembling to be obeyed and served And the phrase it is God that worketh in you to will or to be willing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 2 Cor.
lest he should be ashamed of what he had boasted of them in Macedonia touching their forwardness and uses divers arguments to stir them up to go on with what they had begun and to do it cheerfully in that and the following Chapter By which it appears that God so works the will and the deed that men themselves may be said to begin and finish them in his operation Yea and not only the men themselves that will and do but others also may by way of instrumentality and motive be said to begin and finish the same too by divers kinds of efficiencies and operations But how could either the one or the other be said to begin and finish the to will and the to do if they were only patients in them and God wrought and effected the whole business in them and that so irresistably as that they could not but be effected in them yea and what need of taking care lest they should be backward in effecting what God absolutely effects and works wholly in them and out by them too as the conception I oppose herein conceiveth of him God then hath so his efficiency and operation in men to move and act them to will and to do as that men also have a subordinate efficiency too yea and so as they may so listen to corruption and temptation as to hinder and not work out the intendment of Gods operation in them He may purge and yet they not be purged as was before shewed So that need notwithstanding Gods working in us to will and to do yea therefore the rather to be exhorted to work out their own Salvation with fear and trembling SECT 4. Isa 43.14 Considered and what some collect there from AGainst what I have here said touching the resistibility of Gods working in Men and mens stopping or smothering it some oppose that in Isa 43.14 where God says I will work and who shall let it whence they draw a general conclusion that whatsoever God works in anâ— man cannot be letted or hindred But to that I say its good to mind the scope of the Scriptures we alledge and hold to what they properly speak of and therein we cannot so easily miscarry Now its evident that that place in Isa 43. speaks not of his working in men by his gracious operations we are speaking of but of his delivering his people Israel who were precious in his sight and honourable out from their temporal bondages under their enemies as the Chaldees and Babylonians and so from the people of the North and South c. as both the Verses before and after shew and of that he says He will so work and effect it that none shall let or hinder it but maugre all oppositions of Men and Devils he would accomplish it Even as he did bring them out of Egypt mangre the malice of Pharoah and the Egyptians to hinder it but what is this to the business in hand the operations of the grace and truth of God in men and so of God in and by them We deny not but that what ever God will work and effect absolutely engaging thereto his omnipotency and power to effect it be it in men or about men it shall not nor can be letted The things that fall under his absolute Decrees and in and to which he is resolved to ingage his omnipotency absolutely there is no letting or hindring thereof but that I deny to be the way of Gods working by his grace and truth ordinarily in Men but upon condition by the failings or obstinancy rather of men in not yielding to which that which God conditionally offered to work and that he was in such ways working may be and often is hindred and men become as vessels broken upon the wheel as God is framing or working of them as in Jer. 18.3 4. he prevents with grace and moves and excites men to hear and listen to him and in so doing would work in them all his good work and in that way he would so work too as none should let him as he wrought so upon Naaman in his washing in Jordan but men may and often do not hear nor listen to him or having begun in the Spirit they abide not therein but turn away from him and so by observing lying vanities forsake their own mercies as is evident Psal 81.10 11 12 c. where God bids them having set them at liberty open their mouths wide and he would fill them in which he was moving them to listen to him but they refusing deprived themselves of what he would have done for them for he would he says have subdued their enemies and sed them with the finest of the Wheat had they hearkened to him which because they did not hearken they had not effected for and in them so in Jer. 13.11 he says he had caused Israel to cleave to him as the girdle cleaves to the loynâ— of a man even the whole House of Israel and the whole House of Judah that they might be to him for a people and for a name and for a praise and yet they refusing to hear never attained thereto but became as a girdle marredâ— good for nothing So that tho so far as God worketh absolutely in men is wrought nor can any man hinder its being so yet men may provoke him to undo what he hath wrought in many things and to take away what he hath given them and may hinder themselves of what he tenders to work further and would certainly work so as none should hinder it did they hearken to him and walk in his way prescribed to them by him of this I say men may hinder themselves by their refusing to hearken to him as the forecited Scriptures clearly hold forth as may be seen by any that can understand them SECT 5. Psal 110.3 Considered and what some conclude from it MAny alledge that of the Psalmist in Psal 110.3 to prove God's irresistible and infrustrable manner of working in bringing in some to God the words are Thy people shall be a willing people in the day of thy power in the beauties of holiness c. The words may rather be read Thy people free-will offerings in the dâ—y of thy power in the beauties of holiness c. â—mely shall bring or shall be or yield themselves free-will offerings there is no mention there of any compulsive irresistible bringing them in but rather of a free willing running to him and offering themselves to him in the beauties of holiness the Sanctuary that is Christ according to the truth this the posture of â—s people in the day of his power or arâ—es Now most certain it is that those who are Christ's people given to him of the Father that is that hear and learn of him in his teaching them and glorifying Christ to them as those two are put for the same thing in substance in Joh. 6.37 40 45 65. they come voluntarily willingly and freely to Christ and offer free-will offerings to
ESSAYS ABOUT General and Special GRACE By way of Distinction between or distinct Consideration of 1. The Object of Divine Faith or the Truth to be Preached to and believed by Men. And 2. Gods Purposes for dispensing And 3. His Dispensations of the said Truth and the Knowledge of it to men And 4. The Operations of God with it in men in the Dispensations of it By Jo. Horne late of Lin-Allhallows 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly Dividing the word of Truth Eccles 11.5 6. As thou knowest not what is the way of the spirit or how the bones do grow in the womb c Tolle liberum arbitrium non erit quod salvetur Tolle gratiam non erit unde salvatur opus hoc sine duobus effici nopotest uno ei quo fit altero cui vel in quo fit Deus Author est salutis liberum arbitrium tantum capax nec dare illam nisi Deus nec capere Valet nisi liberum arbitrium quod ergo a solo Deo soli datur libero arbitrio tam absque consensu esse non potest accipientis quam absque gratia dantis Bernard de Gra. lib. dâ—bit Deus non modo amans sed amor est solam amoris vicem requirit sidem quid ni ametur amans Id Serm. 83. Sup. Cant Prove all things hold fast that which is good London Printed for S. Walsall at the Heart and Bible on the West-side of the 〈…〉 THE PREFACE TO THE READER ZEnophon in his Second Book of Memorable things Records this Saying of Socrates to Entherus That it is not easie for any man to do such a work as for which he shall not be subject to blame For saith he It 's difficult for a man to do any work in which he shall be without Sin or fault and it 's difficult when a man doth any thing faultless not to meet with some unequal Judge that will dislike what â—s rightly done I cannot promise my â—elf freedome in what I have here done Good Reader upon either account For neither can I imagine â—hat in viewing and speaking of â—hings so high and mysterious there should be nothing in so much as I have written that might not have â—een far better spoken to or in which there may be nothing wrong though my weakness happily perceive not wherein Nor can I think that the World is grown so good and charitable and so void of its enmity to God and his goodness as that there are none in it who will pick quarrels against what is rightly done I confess the Greatness of the things treated on as the person and works of Christ the nature of the Truth the Faith Hope and Obedience of the Gospel the terrours of the Lord against evil doers the Purposes Dispensations and Operations of God are all of that nature and height and weight that each of them may deserve a Volume worthily to unfold them and require a far more able head and heart to discuss them then mine be and more labour and industry than I have bestowed or was able to bestow about them and on the other side that such is my weakness and want of exercise of senses to discern things that differ and of judgment rightly and orderly to express them that I may seem not to have followed the advice of Socrates given a little after the sayings above recited viz. Either to undertake such things as one can grapple with or forbear things that one cannot However I may fear that men of greater understandings will find some things defective and not sufficiently spoken to and cleared and other things too often repeated or too unorderly mentioned I am a man and a weak one too and therefore cannot rationally think it strange that humane Infirmities should be incident to me amongst which it is one to be subject to mistakes even sometimes an Homer as the Proverb says may catch a nap and acute Bernard yet sees not all things no great wonder in a long and tedious business to see one grow drousie and sometimes to nod besides the Truth lies as it were in the deep and is not so easily brought to Light I hope therefore that the Ingenuous Readers considering that of the Apostle James 3.1 2. That in many things we offend all Will be ready also to take his advice not to be many Masters that is not to be censorious but will take in good part what I have endeavoured and performed and will bear with the infirmities of my stile and manner of tractation which are extrinsick from the matters handled But from two sorts of men I can expect no such candid dealing that is to say 1. The proud and rich in conceit of themselves and their Learning and such as are seeking after the worldly Wisdome they I know will find no Savour in what I have written because nothing to satisfie their curiosity and please the daintiness of their finer Palates they will slight what I have written because I have not strewed the way of my Discourse with the flowers of quaint and smooth Rhetorications elegant Phrases and apt and witty Allusions nor fenced it with the Testimonies of the Ancient Doctors and Learned Writers nor given the Reader here and there the comfit of a pleasant story to quicken up his dull and tired Spirits and keep him from fainting in a word they will say Here is neither Artifice nor any polite learning the things they look for with the Ancient Grecians 1 Cor. 1.22 To whom I say had it been my design to hunt after applause that indeed had been my direct course to it Populo ut placerent quas fecisset fabulas Terent. especially had I turned aside from the Truth to witty fables for they are the things the people are too usually pleased with Yea had I sought honour with the Leaders of this Age my way had been to have quitted the Truth and shewed my self able to maintain the Ortho-Doct Opinions or at least to have adorned my discourse with a rich Coat for then it may be so accouter'd it might have taken some mens more wanton affections who would have courted it not for the Truth so much as for its ornaments like some that love the person for the gay clothing and so they might have given me their good word for a Scholar or man of Parts though yet some are so capricious upon the account of their dislike of the Truth that nothing will please them that is hearty for the Truth be it never so Elegant but even a Cyprian shall in contempt be Capricianus with them as Lactantius writes But my design being to find out and set forth the Truth and that for the helpfulness and profit of many and they of the meanner capacities and not for the Learned onely I took it to be best to be plain as believing that the Truth is then most beautiful to a
made rich being thereby made capable of acting and Suffering for us so as to procure our Salvation being God and Man in one person 5. That in pursuance of our Redemption he was also made under the Law Gal. 4.4 3.13 Rom. 3.19 both as it was upon and against all men and as given to be observed by the Jews that He might Redeem us from the Law that is that being in Bond as it were with us as a clear man that enters Bond for a grear Debtor he might be liable to be called forth to the Payment of our Debt and procure our discharge from it 6. And accordingly God called him forth to the Judgment Joh. 12.31 Heb. 10.5 6 7 8 9 10. 1 Pet. 2.24 as the onely responsible Person and caused the Judgment of the World to pass upon him to which also he willingly and desirously yielded himself bearing our sins in his own body on the Tree and so gave himself a Ransom for all 1 Tim. 2.6 Rom. 5.12 14 15 16 17 18 19. 1 Cor. 15.17 18 21 22. Joh. 1.29 Phil. 2.6 7 8. with Gen. 3.5 6. Psal 69.4 Gal. 3.10 13. Phil. 2.8 9. Matth. 26.38 39. 27.46 and by the grace of God tasted Death for every man the Second Adam satisfying for the sins of the First and all in and of him as fallen in him both for root and Branch the first Revolt from God in our First Parents and all that Naturally and necessarily spring up from it giving or laying down to that purpose as much as the First Adam usurped or aspired to even the Form of God and enduring all that thereby that the First Adam incurred by way of penalty to himself and all his Posterity equivolently even the Curse of the Law to Death the Death of the Cross in which he sustained and endured not onely great Pains and Torments in his Body but also unspeakable Agonies and Afflictions in his Soul pouring it out to Death John 12.27 Isa 53.8 9 10 11 12. Psal 22.1 2 8 9 10-16 c. 7. That in this his abasement and Death His obedience and sufferings were so well-pleasing Isa 53.10 11 12. Rom. 4.25 1.3 4. Act. 2.24 Rom. 14.9 1 Cor. 15.3 4 5. Matth. 12.40 and satisfactory to God that He in Testimony thereof raised him up from the Dead the third day taking him therein from Prison and Judgment Yea he himself was God-man and so a person not to be swallowed up of Death though to manifest that he was indeed Dead and to sanctifie the Grave to us and Redeem us from it he was pleased to abide in it part of Three Days and Three Nights rose again by his Divine Power and after he had shewed himself by divers infallible proofs to his Disciples Act. 1.1 2 3 4 10. 10.39 40 41. Luk. 24.9.10 50.51 Heb. 9.14 Act. 2.33.36 Heb. 1.3 12.2 Act. 2. 3 4 5. by the space of forty Days after his Resurrection for a manifestation of the Truth of it and confirmation of their Faith in it He in their sight Ascended up visibly into Heaven and there presented his own Crucified and raised Body a spotless Sacrifice to God being taken up thither and there received of God his Father and set down at his Right hand even upon the Throne of Majesty in the Heavens as his after sending forth his Spirit upon his Disciples according to his fore-promise to them and Working many notable Miracles by them also did evidently declare SECT 4. Of the Love of God to fallen Man in glorifying his Son for him and of the compleatness and fitness of Christ as now in Heaven to be the Saviour of all Men and especially of such as Believe SO that now the same Jesus Eph. 4.8 9 10. with Psal 68.18 1 Pet. 3.18 19. Gal. 3.13 Heb. 2.14 2 Tim. 1.10 the Son of God who in love to us was abased and Suffered for us in the weakness of the Flesh and Descended into the lower parts of the Earth to Ransom us from the Sin and Misery fore-come upon us lives also being ascended up on high and having led captivity captive even Sin Death Law Devil who led us Captive at Gods Right hand in the Glory and Power of God thence to succour and Save us in all our Danger Act. 2.33 5 30 31. Matth. 28.18 19 20. Col. 1.19 2.9.10 and from all our Enemies being made in the Name and Authority of the Father the Saviour of all Men and especially of those that Believe unto which also He is compleatly and fully furnished of the Father in that He hath there given gifts in the man for man even for the Rebellious also that the Lord God might dwell amongst them for he hath there made him 1. Lord Act. 2.36 10.36 Phil. 2.10 11. 1 Pet. 13.21 Eph. 1.20 21. Isa 9.6 Joh. 5.22 23. Lord of all giving him all power and all authority in Heaven and in Earth a Name above every Name That at his Name every knee should bow both of things in heaven and in earth and under the earth Angels Men Devils and all Creatures being given into his hand and dispose the whole Government laid upon his shoulders and all Judgment committed into his hand To inable and furnish him in which in the Nature of Man he is also made 2. Christ Act. 2 36. Isa 42.1 61.1.2 11.1 2 3. Act. 10.38 the Anointed one of God filled with the Spirit of God without measure which Spirit is an infinite wise powerful and gracious Spirit inabling and strengthning him to all such Offices and the Works of them as he is anointed and designed to and are needful for our further saving That is to say 1. To be the Great Prophet Act. 3.21 22. the Light of the World to give forth the Light Truth and Knowledge of God and what may concern us to know for our peace and welfare as in his Wisdom he sees fit that whosoever believes in Joh. 1.9 8.12 12.46 Isa 42.1 2 3 4. 49.6 7. 1 Cor. 15.45 John 5.22.23 25. Isa 55.2 3 5. Psal 25.8 9 12 14. Matth. 13.11 1 Pet. 2.25 Joh. 10.2 11. and follows his Light might not abide in Darkness but might see the Light of Life And being a quickning Spirit he is in the Spirit fitted and able so to speak in and through the means he affords to the spirit of Men as to cause the Dead in Spirit to hear and so as that they who in hearing hear or listen to him may live for ever He being more peculiarly ordain'd a further Teacher and Leader to them to shew them the Mysteries of the Kingdom the Secrets of the Lord and as a Shepherd and Bishop of their Souls to feed them with Knowledge and Understanding unto Eternal Life 2. To be the Great Psal 2.1 6.7 8 9. Jer. 10.7 with Rev. 15.4 Isa 33.22 Matth. 28.18 19 20. Psal 149.2 Rev.
rewarder of them that seek him out or diligently seek him the Saviour of all men especially of them that believe in him And to this the Scriptures bear witness telling us that therein even in the works of God God and his truth are held forth to men to their very Hearts and Consciences even that which is to be known of God his Being Power Eternity Goodness so as leading to repentance and to glorifie him as God and be thankful to him feel after him yea and so as affording argument and motive to trust in him in our miseries and dangers as may be seen Rom. 1.18 19 20 21 28. 2.4 5. Job 5.7 8 9. So that even they that have but them and what God by his Spirit is manifesting in men through them if they be not led to repentance by them and if they do not glorifie him as God and become thankful to him are without excuse which glorifying him as God must needs be to have such honourable apprehensions of him and affections towards him as become him according to the measure of the manifestation afforded by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their being without excuse must needs with reference to that signifie that they can plead no just excuse for their not so thinking of him and affecting him and so demeaning themselves towards him as becomes the Majesty and Goodness of God they cannot plead ignorance or want of sufficient power and grace afforded to have led them thereunto the things of God being not only outwardly set before them in his Works but also so shined into them as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being considered or minded they may be evidently seen 'T is true they do not distinctly discover Christ as made man and suffering and dying for us but that glory goodness and mercy of God which by means of Christ is streamed forth more generally to men is in great measure manifested in them Joh. 1.1 2 3. Col. 1.16 17. Heb. 1.3 And the God they witness and lead to is Christ and God in him inasmuch as it is Christ and the Father in and by Christ who was the Creator Upholder and Orderer of them the heavens declare the glory of God his Greatness Power Majesty and Goodness c. and the Firmament sheweth his handy work who made them day to day teacheth knowledge and night to night uttereth Speech Psal 19.1 2. yea they declare that his name is near so as it may in some measure be seen known and understood of men Psal 75. 〈◊〉 All his Works praise commend and set him forth even him who is God o◠Saviour God in Jesus Christ in by and through whom he only ordere◠and disposeth of them Psal 145 1◠Now concerning this way of evidencing himself and truth let these thing◠further be minded 1. That this is an universal Medium of manifesting himself and truth to men both in respect of times and places in all ages and to all People and Nations he affordeth this discovery of himself as Psal 19.3 there is no Speech or Language where their voyce is not heard their lin◠is gone out into all the earth and their words unto the ends of the world so as that by these Preachers or Declarers of his Name to be called upon by men it is truly said they have all heard Rom. 10.18 and upon whom doth not his light arise Job 25.3 in this Medium Christ the Word with the Father even that word that was made flesh is the true light lighting every man coming into the world Joh. 1.9 2. That it is not good to argue from what men perceive in and by them to what they speak or hold forth to men no more than its from a blind or purblind mans sight to the things presented by way of object to him they speak forth as much of God as any do rightly discern by them yea and more But all that they speak or signifie it to do not perceive or see what they signifie Something may and oft is set before men that they do not see and often more than they see who see something 1 Cor. 1.21 they set forth God in the wisdom of God though man in his wisdom discerns or knows or approves it not the light shines in the darkness Jo◠1.5 though the darkness in which it shines comprehends it not we may not say there is not so much held forth to all Gods Works as some wiser Philosophers and Poets see because all did not see so much as they though probably some see more and better but rather argue there was so much held forth to all because some did see so much to be held forth the difference was in the sight not in the object nay we that have more light see by that light that they testifie by way of interpretation and intimation of the Ransom and Mediation of Christ and sure they do so and did so always and to all since the sall else the light could not discover that they do so The Object is the same in it self in the light and in the dark in more light and in less though it is not so seen in the dark or in a less light as in a greater yea and the light is one in it self to a quicker and duller sight though a duller sight see not so well by it as a quicker 3. That much less are we to confound with the testimony of God in his Works or that his Works give of him the collections and conceptions of men which they have gathered from his Works in their corrupt wisdom while lifting up themselves in their thoughts and boasting themselves to be wise they have become fools and their foolish hearts were darkned in them Rom. 1.21 22 23. as the Apostle speaks plainly distinguishing between what God manifested by his Works to and in men and what they becoming vain in their imaginations and much more when for that vanity they were given up of God to a reprobate mind concluded from them and traditionally laid down for truth concerning him as about the plurality of Gods the acceptableness of Image-worship to him things clearly discovered to be false even by the light of God shining in those Works as by that Paul reproved them Act. 17.24 25 26 27. The Philosophers conceived and taught many things from what they see in Gods Works which yet his Works did not signifie to them even as many now do collect and gather many things from the words of God perverted by them and set up forms of faith and worship which yet were never therein taught by him 4. That without question God that is no respecter of persons Act. 10.34 Rom. 2.11 accepts all in every Nation who by such means as he affords them sincerely grope after him and seek him and therethrough are brought to fear him and work righteousness upon the account of and through Christ the Saviour of the World and Mediator of God and
men even before and though they attain not a distinct knowledge of him yea and for his sake passes by such infirmities and mixtures as through ignorance and weakness and the prevailing customs of places not seen by them to be evil may cleave to them they that by nature do the things contained in the Law or written Doctrine their uncircumcision shall be counted to them for circumcision and glory honour and peace shall be to every one that doth good not only to the Jew that had Instruction and the Law but to the Gentile also that was without Law and had not that Instruction the Jew had Rom. 2.7 9 10 11 14 26 27 28 29. and therefore are said to do it by nature not as corrupted but as prevented only with that goodness and truth of God manifested in men by and through his works without the written and vocal Instruction to the Jews superadded And of such as these probably our Saviour meant inclusively when he said Many shall come from the East Matth. 8.12 and from the West c. and shall sit down in the Kingdom of God when the Children of the Kingdom born and brought up in Gods Church and under the nature of his Instructions and Ordinances should be thrust out for though there can be no salvation but by Christ yet there may be salvation through him to them that distinctly hear not of him 〈◊〉 in the case of Infants dying in their â—fancy may be seen This then is oâ— Medium of Gods making known the Object of Divine Faith or his truth to meâ— in part with reference to their salvation 2. The other way is by his Word aâ— distinguished from that silent language of his Works an express speaking forth by intelligible and vocal sayings or visionary representations to mens Spirits the truths to be believed by men And this also he did and thus dispensed the knowledge of himself to men divers and sundry ways and at divers and several times Heb. 1.1 2. which dispensations as to the acts of dispensing both by Works and Words are to be distinquished from the thing or object dispensed that being but one in it self these very different and divers as in this latter way 1. To some he dispensed the knowledge of himself and truth in some measure by more immediate revelations of himself as to Adam in Paradise Gen. 2.16 Eâ—od 20. 17. 3.8 9. and to Moses and the People at Mount Sinai in the Wilderness but fully and most immediately to Jesus Christ 2. To some by Angels ministring the knowledge of God to them and that either waking as to Abraham Gen. 18.1 2 3. 22.11 15 16. Jacob Gen. 32.1 2. Moses Exod. 3. Zachary the Father of the Baptist Luke 1.9 10 11. Maâ—y the Mother of our Lord vers 28 30 and divers others or in dreams and visions as to Nathan Psal 89.19 Dan. 7. 8. 10. Joseph Matth. 1.20 2.12 and divers others 3. To some by his Spirit more secretly insinuating it self into their hearts with the knowledge of God as to the Prophets and Apostles more ganerally 2 Sam. 23.2 Ephes 3.5 4. In these last days by the personal appearance and vocal ministration of Jesus Christ himself both to his Disciples and to the World Heb. 1.1 2 3. 2 3. 5. To some he more mediately dispensed the knowledge of his Truth by the ministration of those to whom he had more immediately first declared it and that either 1. By their vocal preaching of it as by the preaching of the Prophets and Apostles to the People amongst whom they were sent 2 Pet. 3.2 3. Rom. 16.25 26. Epes 4.11 12. and so by the vocal Preaching of the Evangelists Pastors Teachers though but secondary Ministers of it amongst all which the Preaching of Jesus Christ our Lord in his personal ministration may be reckoned as prime and chief he being both a more or most immediate and also a mediate Revealer of it in divers respects Joh. 1.18 most immediate as the Eternal Word the Son of God in the Bosom of the Father mediate as he was also Man Matth. 4.17 and as the Manhood 〈◊〉 imployed in the making out the Wiâ— the Father brought down by the Woâ— 2. By their Writings the Scriptures 〈◊〉 Truth 2 Pet. 1.19 20 21. 3.2 3. 2 Tim. 3.15 16 17. Joh. 5.39 indited by the instinct and direcâ— on of the Holy Ghost and left upon record for the instruction and helpfulneâ— of after ages also and of all people 〈◊〉 whom they are by providence ordered even such as to and amongst whom 〈◊〉 Prophets Apostles and the rest of thâ— heavenly Pen-men never vocally Preached Now this Preaching by Word â—ther as spoken or written added to 〈◊〉 former the works of God gives a moâ— distinct sound and signification to pâ—dull creatures and brings the knowledgâ— of God as to the declaration of it nearâ— to us yet speaks the same things that 〈◊〉 Works speak The Book of Ecclesiastes both agree to praise anâ— commend God to men Joh. 1.4 5 6 7 1 Cor. 1.21 22 23. Psal 145.9 10. anâ— to cry all flesh is grass and so in debasiâ— of man and all other things as to maâ— happiness that he may be made to enquiâ— after God look to and acquaint himseâ— with him and imbrace his grace and favation through Christ brought to them But the Revelation by word is and muâ— more as added to the former more foâ— and significant and speaks out more aâ— more distinctly what the other did bâ— darkly hint and signifie and thereforâ— also more is required and expected froâ— those which have this latter also thaâ— from those that had or have the former only SECT 2. That the Dispensation of the Word or Oracles of God was neither so Vniversal as that of his Works nor to all Ages the same as to clearness and fulness but different to divers Ages and to divers Persons in the same Ages QUestionless there hath been no Age of the World in which God did not reveal his Mind by his Words unto men Tit. 1.2 from the very Creation and Fall to this day we live in yea we may say there hath scarce been any person if any capable of understanding to whom the Word even Christ as the Light of the World hath not by some means and in some measure of his Light and Truth addrest himself as is signified Joh. 1.4 5 9. yet we may say that in many Ages the words of Truth Psal 147.19 20. Act. 14.16 17. or more express significations of his Mind by Law and Doctrine have not been generally afforded to all men nor in all Ages alike to any men It pleased God in that matter as we have seen in what we said of his purposes to discriminate some people from other Rom. 3.1 2. 9.3 4 9 〈…〉 Cant. 〈…〉 16. 〈…〉 7. 〈…〉 and Elect and Chuse some out from amongst the rest
space 700. years according to Bishop Vsher 717. SECT 8. Of the Age of Christ his Incarnation and Manifestation in the Flesh to men and thenceforth to the Destruction of Jerusalem by Titus and so on WHat should I need to speak of the times of Christs appearance and since when the day-spring looked down from on high and visited us more gloriously than ever and what was all along pointed to before as to come was it self brought forth and as to the works of his coming in the Flesh accomplished Surely then God gave forth the truth yet more abundantly And yet we may consider some diversity in his Dispensations then with reference to divers times 1. Immediately before the appearing of Christ his Birth and manifesting amongst men there was given certain notice to some that he was about to come as also by the Writings of the Prophets there was ground to expect him and he was expected about that time but more particularly notice was given to Simeon Luk. 2.26 an holy and devout man and as some write one of Sanhedrim or Great Council of the Nation that he should not 〈◊〉 before he had seen the Lords Christ 〈◊〉 Zachary the Father of the Baptist 〈◊〉 revealed that he should have a Son 〈◊〉 his Wife Elizabeth Luk. 1.13 14 17. that should be 〈◊〉 forerunner and go before his face according to what was prophesied by Malachy Luk. 1. To the Virgin also that she should conceive and bring him forth And both by the Virgin and Zachary and Elizabeth was he witnessed to before his Birth After his Birth he was made known to 2.10 11 12 13 14 17 27 28 29 30 36 37 38. and by the Shepheards by Simeon also and Anna a Prophetess as also to and by certain Wise Men or Magi that came out of the East Country to seek and worship him Matth. 2. Before his being manifested by way of ministration to the people John the Baptist was sent of God to bear witness to him who also did clearly testifie of him and point to him as a person then born and amongst them Behold John 1.5 6 7 15 16 29 30 31 32 33 34. Matt. 3.16 17. saith he to them the Lamb of God that taketh away the sin of the World witnessing that he had seen the heavens open upon him when he was baptized by him and that the Holy Ghost in a visible form like a Dove as it was fore-given him of God as a sign to know him by descended and sat upon him and God himself out of Heaven witnessed to him that he was his well-beloved Son in whom he was well-pleased so that God vouchsafed to John and by him to the people a clearer discovery of him than 〈◊〉 or by any of the Prophets that went before him with respect to which it is said That amongst those that were born of women there had not arisen a greater then John the Baptist Matth. 11.12 2. In the time of Christ's Personal Appearing and Manifesting Himself to and amongst Men from the time of his Baptisme to his Ascention he Ministred the Knowledge of God to Men by his Personal Preaching and Miracles and gave himself a Ransom for many accomplishing by his Death and Resurrection the Prophecies in that behalf going before concerning him Therein both by Words and Works he made manifest the way of Life both to the World and to his Disclples more especially to whom it was given to know The Mysteries of the Kingdom even such Mysteries as many wise Men and Prophets had desired to see and saw not and to hear but heard not they being blessed with a sight and knowledge of these things which were peculiar to that Age even to be Eye-witnesses of the Sufferings and Glory of Christ and to have familiar Converse with him their Eyes feeing and their Ears hearing and their Hands handling of the Word of Life that was before Promised from the Beginning but then was Manifest in the Flesh and Conversed therein with them of which the wise and prudent of the Jews and the greatest part of the People deprived themselves by not seeing what they see and 〈◊〉 hearing what they heard but closeing the Eye least they should see and stopping the Ear lest they should hear and understand with their Hearts and be Converted and Healed by him Matt. 13.11 12 13 14 15 16. For before them also his Doctrine and Miracles were such as might have convinced them that he was the Christ But to his Discipls he opened all things they see and followed him in his Temptations see his Sufferings and Eat and Drank with him after his Resurrection till he was taken up into Heaven of which also they the Apostles especially were Eye-witnesses But yet 3. In the times after his Ascension was the clearest manifestation of the Mystery that ever was vouchsafed by his pouring forth his Spirit the Spirit of Wisdom and Revelation and power into and upon those his Apostles and Disciples giving them to see into and understand the Mystory of his Will even the ends and vertues of and the grace of God to Mankind in all those things of Christ done and suffered by him and the meaning of his Words and Doctrine delivered to them by him by which also they were furnished being thereto before his Ascention Commissionated to open the Mysteries and grace of God to all Men to Jews and Gentiles according to the utmost opportunities thereto given them And they also during their continuance upon Earth reased not faithfully and fully to declare the mind and Testimony of God to men and to endeavour to make them see the fellowship of the Mystery God mightily bearing Witness to them by many Signes and Wonders and Gifts of the Holy Ghost to the filling the Earth with the Knowledg of him and of his Salvation so as that by that time Jerusalem was Destroyed and their Nation dispersed and carried Captive they had sounded forth the word of Truth in and unto most if not all Nations so as that though they were but an handful of Corn in the top of the Mountains yea their Fruit shaked like Lebanon as was fore-told Psal 72.16 Yea and afterwards too the word they had sowed up and down the world took Root and sprang up and filled the world with Fruit till through many Persecutions and Cruelties endured by those that Believed and by the Blood of the Lamb and Word of their Testimony they leavened the face of the World so as that the Emperours and Rulers of it imbraced the Profession of it also and their Word and Doctrine they the Apostles also delivered in Writing to be transmitted to Posterity which even to these times yet remaineth with us Though it is true that 4. In the succeeding times the Watchmen being not so Vigelant as Satan the envious One the Tares of false Positions or Doctrines and of loose and evil Live◠too presently began to be sown in the World after
Dispensations of it have been very divers and different some Persons have had nothing of it as to their knowledge and perception knowable to us as Infants dying in Infancy some have had only some darker significations of some things of it by the Works and Providences of God as many of the Heathen some have also had some rumour of the words of God revealed to and in his Churches and opportunities to seek it out and know it as there revealed as many of the Gentiles in all Ages Some have had it more directly in the words of it given to them to some more immediately for themselves and others to some more mediately by others onely as in all Ages amongst the Jews till after Christ's Ascension though in some Ages more darkly and in others more plainly yea and amongst the Churches of God and the holy Men themselves there is and hath been as we have noted diversity of Dispensations and Administrations And it is a certain Rule that as the Lord being good and upright teaches Sinners the way that they might Fear him Psal 25.8 9 12 13 14. Matt. 13.11 Prâ—â— 1.23 so he more especially and in further dispensations of his Truth teaches those that Fear him shews them his secret and makes known to them his Covenant opens to them the Mysteries of his Kingdom pouring out his holy Spirit upon them And this appears clearly as touching the Revelation or Dispensation of the knowledge of the Truth in the more direct and substantial ways of revealing it besides which we may observe that there were in several Ages certain appendages to the Revelation of it by Word or Oracle in and amongst his Churches though so as in the view and sight of the World in which also we may observe great diversity as we shall God-willing shew in the following Chapter CHAP. VII Of the variety of the Dispensations of the knowledge of God and his truth in respect of certain added Appendages to his Word in Ordinances and Miracles in sundry Ages SECT 1. That God did diversâ—y in sundry Ages mind Men of and confirm them in his Truth by his Ordinances and Miracles and therein what be the Ordinances and Miracles here to be treated of THat there were over and besides the General Works of God and the distinct Revelation of Christ by the Words and Oracles of God other additional means by which he furthered the knowledge of himself and of his good will to men amongst them partly by visible Acts and Rites enjoyned to Men to observe and practice in their worship of him and accordingly either more purely according to appointment or more â—orruptly in swerving from his apappointment practised by Men in their several Ages to instruct them in and â—â—ind them of his Truth otherwise revealed to them and these we call Ordinances and partly by visible Works of his own eâ—traordinarily wrought to ratiâ—â—e and confirm the Truth revealed which we call Miracles the Scriptures also every where do testifie which because they were added to the Words and Oracles of God aforesaid we do not make a distinct way of discovery of Truth but rather Appendages to that way of discovery of it by Words and Oracles rending to confirm it to and preserve it with them which though someâ—ing of them have occasionally been mentioned before yet because they require and deserve a more full consideration we shall here speak to more distinctly and yet as briefly and succinctly as with conVenience we may concerning which let this first be noted that it may be first stated what Ordinances and Miracles we have to speak of that I do not speak of them in the largest extent that those words will reach to as to say I do not by Ordinances mean all Rites and Acts of Worship practifed by any People for there were many Heathenish Rites instituted by evil men at the motion and inâ—inct of unclean and wicked Spirits such 〈◊〉 their Plays and Interludes their strewing of Beds and Purifications of their â—ies Sacrifices to Infernal Spirits their detestable and abominable Rites of Bacchus Ceres and others which can no way be within the compass of whâ— have to speak of those being Ordinanâ— of Satan and not of God Job 38.33 Jer. 31.35 36. 33.25 neither 〈◊〉 intend or shall I speak to all that 〈◊〉 called or were God's Ordinances 〈◊〉 we read of the Ordinances of Heaveâ— as for the rising and setting of the Sâ— the making Winter and Summer Seâ—time and Harvest Heb. 9.27 Arcturus and Pleiadâ— c. which belong to the works of God before spoken of Yea and Death is an Ordinance of God in a large sense since it is appointed for men to die but this 〈◊〉 not to be practised but submitted to and suffered by us Eph. 5.30 31. So Marriage too is an Ordinance of God and so was the Sabbath and the Tree of Life in Paradise before the fall And indeed Marriage â—cially the forming of the Woman out of the Man and bringing her to him at the first hath in it a very great and apt resemblance of the conjunction and communion of the two natures of God and Man in Christ and of Christ and his Church and so gives fit occasion of minding us of Christ's great love in descending to seâ— a Wife amongst men as Jacob of old whâ— went down into Syria Matth. 22.1 4. and for a Wiâ—â—â—ept Sheep both in his taking into unâ—on with himself the nature of Man espoâ—sing and wedding it as it were to the eternal word at the wedding whereâ—â— God also made a Feast Isa 25.6 7. the Feast of Fâ— things full of Marrow made for all People and set forth to us in the Gospel 〈◊〉 the fruit and consequent of that Royal union of our nature with God consummated in the Ascension of Christ into Heaven when the new married Bride as it were was taken home to his Fathers house and adorned and glorified with all the Majesty and Royalty of Heaven the Delicates of which Feast are pardon of Sins Peace with and liberty to God by Christ and welcome through him preached to us in the Gospel As also in his seeking for himself and by the Gospel and its Ordinances and by his Spirit with both espousing men in their particular Persons and Spirits and so the Church as the company of persons so espoused to himself The Marriage of whom with Christ God-man is to be consummated or accomplished at the coming of Christ again and Resurrection of the just when they shall be made partakers of the Glory of Christ and be as a new married Wife altogether brought home to Christ and God in Christ and be cloathed with his Majesty and Glory and be fed and satisfied for ever with his blessed presence and the consolation thereof But though this Ordinance of Marriage aptly minds us of and leads us to consider and press after the further understanding and enjoyment of these things yet it
men by their outward demeanours and zeal for Ordinances â—dge themselves God's peculiar Portion 〈◊〉 well as the Pharisees of old and are â—ot these the things about which they â—wrangle and Fight and run into Divisions and Factions And are not the fruits of this misplaced Zeal high conceits of Mens selves despising of others and banding against the Doctrine of Jesus Christ against the gracious good will of God to Men Instead of Preaching of which 〈◊〉 all that they might see and believe â—nd be renewed by it and of making all â—en see what is the fellowship of the â—ystery calling and inviting all to â—ait upon God in Christ for the knowledge of Himself in his ways and Ordiances Do they not deny both the Doâ—ine of his Grace and his Ordinances â—nessing it to all that are not so regulated as their Traditions exact And thâ— same folly and deceit is in mens Zeal John 8.32 for and knowing themselves by Opinionâ— of Truth or Contentious for themâ— though the Truth indeed is earnestly 〈◊〉 be contended for against all that would corrupt it because that 's it which being indeed known frees and saves men when men wrest in their Acts about Truth and much more in their Opinâ—ons which are not Truth and reject the love of the Truth by which they should be Saved so as they are not Renewed and Saved by it All their Zeal Contention and Acting will be but in vain to them 〈◊〉 they live yet in the Flesh as others tâ— that spend their Strength and Zeal abouâ— outward Observations The ground 〈◊〉 all which mistaken Zeal is the Heart blindness about and Enmity against thâ— grace of God in Christ and desire to havâ— their rejoycing in themselves yea 〈◊〉 Natural desire to be as God not in conformity to him and his will in Christ but to be our own Saviours and to 〈◊〉 great in our own and others Eyes whicâ— things the Carnal Eye and Heart coâ—ceives it may attain to in its earnest preâ— after and observing outward Acts of â—ligion and Worship they being also mâ— obvious to the Carnal Eye and being 〈◊〉 esteem too because of the Name of Gâ— upon them and godliness supposedly pâ—ced in them whence the power of gâ—liness the Cross of Christ Crucifying 〈◊〉 â—o our selves and the World and the World to us it sees no beauty Rom. 2.29 nor finds â—o relish in it being of that Nature as wholly to lead a man out of himself â—o depend upon God in Christ and â—ory in him laying by and making noâ—ing of Man nor doth it render him â—orious to the World as Zeal for outward matters doth as the Apostle signiâ—es Rom. 2.29 He is a Jew who is one â—wardly and Circumcision is that of the â—eart in the Spirit and not in the Letter whose Praise is not of men but of God â—plying That the Circumcision and 〈◊〉 the Religion or Worship that is in the outward is respected or praised by Men which the Natural Self-loving Spiâ—t likes or however to find the Life of â—s own hands that it may have something â—hereof to glory in it self Not but that â—he Ordinances of God and Christ are diâ—ently to be observed but in their place â—ot as the Foundation of the Building but â—s things to be Built thereupon and helps â—r the more close cleaving to it Neither â—ey nor our observations of them are 〈◊〉 be put in the place and stead of Christ 〈◊〉 whole or in part but to be referred 〈◊〉 Christ and he to be eyed in them 〈◊〉 the substance and end of them thence â—at of our Saviour these things ought ye 〈◊〉 have done but not to leave the other â—done Matth. 23.23 But as men too commonly look â—pon them and use them they are endeavouring to heal themselves by their Acts and Exercises about them and make themselves Righteous by them seeking Righteousness as it were by Works Making Christ in effect nothing but an injoyner and a rewarder of such works Rom. 9.31 32 33. 10.2 3. or at most also a mender and maker up of Mens defects in their works setting up those Acts and Works of theirs instead of the Faith of Christ which they should live by yea and their supposed Acts of Faith are too often nothing but a kind of work of theirs a believing through works that is to say to which they are animated and strengthned through the sight oâ— conceit of some good things done by them or found in them not a believing through grace as theirs in Act. 18.27 That is to say begot and sprung up through the hearing and receit of the Free Grace of God to Mankind and so to themselves as and while Sinners without any good thing found in them to difference them from others and give boldness to them to believe in him whence they are the Children of the Bond-woman born of and living in their Works Frames irregulatities and Observances c. And not of the Free-woman the Free-grace and love of God to Mankind and by Christ Jesus and no marvel then if what they have their Birth and Life in they be also Principally Zealous and Contentious for turning that which was appointed as a means of their welfare into a snare to themselves and others and what in their right place was a Table upon which Christ and his â—race was set into a Trap while they take them for their Meat But I shall no further digress about this much to be bewailed Mistake but proceed to the other Branch Of God's Witnessing to his Truth by Miracles and so conclude this Chapter also SECT 10. Of Miracles confirming the Truths of God MIracles I call those Works and Effects of the power of God which are beyond or contrary to the ordinary course of his Providences in which God â—ath at any time more expresly and signally Evidenced his Presence with his People and born Witness to his Truth with them Of which 1. Some were onely signs for Unbelievers to draw them to believe the Truth without any Figure of the thing to be believed Such were the mighty things wrought by Moses before Pharaoh and he Aegyptians and many things wrought â—y Elias and Elisha and those mentioned 〈◊〉 Dan. 3. 6. and the generality of those â—ings wrought by Christs Apostles 2. Others had in them something Tyâ—al or Figurative of Christ and the grace 〈◊〉 him such was the healing the Israelites â—ng with Fiery Serpents by the Brazen â—pent And the deliverance of Jonah 〈◊〉 the Whales belly a signification of the â—th and Resurrection of Christ Such also I conceive Numb 21.9 10. with Joh. 3.14 15. Joh. 1.17 with Matth. 16.4 Joh. 9.7 Joh. 20.31 Act. 2.22 was the curing of Naamans Leprosie by his washing in Jordan 2 King 5. Christs turning Water into Wine at the Wedding Joh. 2. And the opening the Eyes of the man born Blind by the Pool of Siloam which is by Interpretation Sent. Yea the most of
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
so fore-known and purposed to be by some more special irresistible way brought in to God and preserved with him by such grace as for the want of which the rest must needs perish because denied to them 4. That though the Universalists Conclus 4. so called do deny the foresaid apprehension of the Particularists or Limiters of the Grace of God as in the close of the foregoing Conclusion is rejected yet it folâ—ows not that they must needs be Aequaâ—ists as to matter of dispensation or opeâ—ation or purpose thereabouts according to Arithmetical proportion or evenâ—ess for they grant as hath been shewed That 1. There are diversities of dispensations to and operations in and upon Unbelievers to bring them to believe not all so openly called by the Gospel as some not all Persecutors so struck down as Saul not so strangely and strongly prevented yea it 's remarkable as to this that there is difference between the first setting up the Name and Church of God amongst people and his after-drawings thereto In the first setting up a place for his Name or making known his Truth and Worship God went forth with stronger hand and stranger works for evidencing his Truth and manifesting Himself that people might more clearly know where to seek him and wait upon him than afterwards when he had made such discoveries of himself and of the places and people where his Name more gloriously dwelt As in bringing in Israel to himself at first and taking them for to be a peculiar people for his Name he went forth more gloriously with Signs and Wonders and mighty Works confirming his Truth and manifesting his Church and himself in it than afterward as expecting that when he had set up a Church and discovered as it were the place of his residence people should after ward resort to him upon the account 〈◊〉 his first discoveries though all undâ— those dispensations and mighty operation in and amongst them received not hiâ— Grace alike So also when he first glorified his Son Jesus as come in the flesh and upon the Jews rejecting him took out of the Nations a people for his Name that so and there the residue of men might seek him he bare witness to his truth and people by more glorious evidences and demonstrations from Heaven by many Signs and Wonders and Gifts of the Holy Ghost than since he hath done as Acts 2.22 23. and 15.14 15 16 17. with Verse 12. Heb. 2.4 5. as expecting that all after-ages his truth and people being so discovered should resort and cleave to those truths and ordinances to which he hath given so clear testimony that they be his though neither did all under those dispensations receive his Grace alike 2. It is dispensations to and operations in believers are not all in that sense equal or alike to some even of them is more given to some less and in some he works more and otherwise than in others distributing to and working in every one according to his good will 1 Cor. 12.4 5 6 7. yea and as Christ on earth was pleased to manifest more love and endearedness in more choice ways to some of his Disciples than others as it 's said Jesus loved Martha and Mary and Lazarus with a kind of intimated emphaticalness John 11.5 and John is called his beloved Disciple John 13.23 so he yet pleases to love some believers more than others as to manifestations of love and love-secrets to them and to the making them of or fitting them for more usefulness to men Though 3. His dispensations to and operations in all believers as such are of more special and choice favour though perhaps not with so great outward means and priviledges in means as to some than to and in other men not believing His operations in them may be with less strife and wrastling with them than in those that believe not because he finds less reluctancy usually The more grace is got into and is retained by any one with the more facility he is usually led as Prov. 2.10 11. Psal 119.32 I will run the ways of thy Commandments says David when thou shalt have enlarged my heart but yet his dispensations and operations are of a more owning approving and justifying nature and of more sweet and comfortable concernment to them than to any others 4. Yea we assert his liberty in general to make of the same lump one Vessel to honour and another to dishonour as in the case of Jacob and Esau one to be highly priviledged and another of the same lump to be for meaner imployment and service and yet so as may stand with real love to both so as that he is ready to accept the vessels of dishonour in their submission to his government and seeking him as Grace is afforded as an Edomitâ— might find room in the third generation to be admitted into the Lord's Congregation to be united with the honoured Nation Deut. 23.7 8. Yea if any man cleanse himself from pollution by the Grace afforded him he shall be a vessel of honour fitted for the Master's use 2 Tim. 2.20 21. Vessels of dishonour may be made vessels of mercy and honour too Jer. 18.4 5 10 11. When as vessels of honour lifting up and abusing themselves in their honour may be made vessels of wrath and dishonour as in the Angels that fell and as in Jer. 9.25 26. and and 22.24 Though Coniah were a signet upon my right hand yet would I pluck him thence c. Such our apprehension and judgment according as we conceive to the Scriptures alledged So that though we be Universalists in asserting God's grace in Christ for and to all and Equalists in asserting the equity of his dealings with all yet we be not Equalists in asserting like Dispensations and Operations as to measure manner or continuance afforded to all Thus for the Conclusions SECT 2. Positions touching God's Grace and Mans Will in the Work of Conversion I Shall add some few Positions about the working of God's Grace and the Will of Man in or in tendency to Mans Conversions Positions that I had sometime intended for a Neighbour Minister had providence so ordered and he accepted They are these that follow 1. Position 1. That the Will or Soul of Man is by nature wholly bond and thrall as to any Spiritual motion or action so as it hath no liberty from sin to move Godward Eph. 2.1 2 3. Joh. 8.32 33 34. 2. That the Will or Soul as capable of willing is at liberty naturally to chuse or refuse civil and moral actions and external and natural objects as to go to the Church or Ale-house to read the Bible or a Play-book though naturally much readier to the worse than to the better John 21.18 Acts 5.4 1 Cor. 7.36 37. 3. That God in and by his calling and preventing men with his Grace in Christ doth effect in them some freedom and liberty beyond what they have naturally in themselves before such