and take heed of provoking him to these kind of judiciary proceedings against them such is the import of those sayings worthy our diligent consideration SECT 4. That God in hardning and blinding men doth it by degrees and with such mixture of mercy that till they be totally hardned there may be remedy YEt it 's to be minded too that this hardning and blinding men is not done at once usually but by degrees and till it be fully done there is hope for mercy yea the hardning men in part so as that they run upon their own ways and counsels is ordered of God who is slow to wrath and ready to fongive and delights not in the death of the wicked but rather that they turn and live as a means to bring men upon such rocks and difficulties as by which they may be forced to cry to God for and accept of his mercy and so it 's said Israel is in part blinded Rom. 11. â—5 32. or blindness is in part happened to them till the fulness of the Gentiles be come in and that God hath shut them all up in unbelief that he might have mercy upon them all and so in Isa 63.17 when through their hardness they have run themselves upon miseries and then begin to see the error of their ways they are put upon crying mightily to God look down from Heaven and behold the habitation of thy Holiness and of thy Glory where is thy zeal and thy strength the sounding of thy bowels and of thy mercy towards me are they restrained and O Lord why hast thou madeus to err from thy ways and hardned our hearts from thy fear Return for thy Servants sake the tribes of thine Inheritance yea we may see that Gods hardning Pharaoh occasion'd him to rush himself upon such judgements as somewhat softened him and made him cry for mercy and forgiveness and upon crying for it he had it so rich in mercy is God even to his enemies when by his judgements they are moved to repentance and to relent from their purposes Exod. 9.27 28. yea and had he not then hardened his heart again he and his Servants and so provoked God to harden it too vers 33.34 Chap. 10.1 he might have escaped further judgements But he there again hardening his heart God hardned it more or gave him up to greater hardness even to his surther misery and destruction but we may see how long it was before God came to that with him he had before that hardened his own heart as we noted before Hardening himself after the judgment of the Frogs Exod. 8.8.12 his heart was or remained hardened so as not to take notice of the following judgments tho confessed by his Magicians to be by the finger of God and not by any such arts as they practised and that rushed him upon a another judgment in and by which his heart was some what softened and made 〈◊〉 yield so as to promise to let the people go and to intreat Moses to cry to God for him Who also readily heard him yet then also hardening his own heart again he provoked the Lord to harden it too till he threatens him to send all his Plagues upon his Heart and upon his Servants and upon all his People to make him know that there was none like Him in all the Earth And sure that might have such tendency as in Psal 83.16 That knowing him to be such a one he might seek his Name and indeed adds the Lord for this cause or purpose have I raised thee up made thee to stand or as the septuagint reads it preserved thee namely from perishing in the former plagues from which he was raised up or out of that I might shew in thee my power and that my Name may be declared in all the Earth which might have been all accomplished too without his ruin had he by that forbearance and long suffering in which God yet endured him though a Vessel of wrath madeup or fitted to destruction been led to repentance as his long suffering and goodness doth lead to that Rom. 9.21 with 2.4 5. God says not as some rashly from that conclude that he raised him up much less created him that he might destroy him But he preserved and endured him yet that he might shew his power in him and that his Name might be declared which might have been also in his overcoming his obstinacy and making him yield to seek him as at length he did make him yield to let Israel go upon their own terms and had he then also submitted to have sought Gods Name his power had appeared and his Name might have been declared by him or by occasion of him throughout the Earth with his safety and welfare as it was by Nebuchadnezzer after wand humbling himself before God after judgment executed upon him Dan. 4.1.2 3.34.35 36 37. But he then also yet retaining his wickedness and not seeking the Lord who had so clearly and notoriously made known himself both in the power of his wrath and readiness to shew mercy in his humbling himself before him Exod. 14.3 4. provoked God to harden him further even to give him up to a total hardness to run himself into utter ruin and so accomplish Gods purpose that ways by opposing him And yet that also even his total bardning men to Destruction as destruction follows thereupon and his destroying men when fully hardened as it is a judgment that he is slow in passing and bringing upon men he had rather the issues of their own ways in and upon his hardening them in part might a waken them to repentance Ezek. 33.11 18.32 and that they would thereupon turn to him and live so when he is provoked to it and doth it it is in mercy to other men and for their admonition and warning to listen to him not rebelling and hardening their hearts against him or upon sight of former Rebellions and Self-â—dnings which hath provoked God to â—rden or blind them in part to return to God and put away their iniquities that he may have mercy upon them and not â—ave them and give them up also to â—ter ruine So it 's said That God would harden Pharaohs heart at the last to pursue after Israel when he had let them goe and when his heart and the heart oâ— his Servants turned against Israel to lay Why have we done this that we have 〈◊〉 Israel go from serving us yea Exod. 14.3 4 5 8. he did also accordingly after their so recoyling actually harden it to this end That the â—gyptians might know him to be the Lord even that the remainder of them might know him and so as in Psal 83.6 Seek his Name as also is implyed in the last Verses of that Psalm That the â—ter and everlasting shame trouble confusion and perishing of the obstinate Enemies is ordered to this end That men may know that he whose Name is Jehovah is most high over all
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—
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
in Deut. 6. 8. 〈◊〉 be ware of being lifted up to forget â—d sin against him and that Deut. 29.18 19 20. left there should be amongst them man or woman family or tribe that shouâ— turn away c. and bless himself in 〈◊〉 heart and say Tush I shall have peace God will not curse me because I am such 〈◊〉 such a one and have done such or suâ— things though I walk after mine own inâ— ginations The Lord will not spare him whatever he be but his wrath and â—ger shall smoak against him till he hâ— utterly destroyed him And of the same Israel when they were broken oâ— through unbelief and were blinded and hardned it is said by the Apostle Paâ— that they if they continued not in unâ— lief 〈◊〉 rejection of the Gospel shoâ— be grafted in again for God is able graft them in again Rom. 11.23 〈◊〉 unworthiness and Gods present judgâ—ments upon them notwithstanding 〈◊〉 which purpose also the same Apostle prâ—ed for even those of Israel whâ— stumbled at the stumbling stone and 〈◊〉 his heaves desire was that they might 〈◊〉 saved yea and to that purpose provâ—ked them by his writing to jealousiâ— Rom. 9.32 with 10.1 2. 11.16 〈◊〉 seems then that he knew that it was 〈◊〉 Gods power to save or destroy them 〈◊〉 he pleased True it is that the gifts anâ— calling of God are without repentance Rom. 11.29 But that was such a gift anâ— calling them in their Fathers and out 〈◊〉 love to them as that a seed of them shâ— not fail of the blessing which God coâ— have performed to the Fathers in Moseâ— and a generation to have been brought â—t of him though he had destroyed the â—hole Congregation besides Exod. 32.10 â—a the Baptist told them that God is â—le of stones to raise up Children unto Araham Matth. 3.8 9 in and upon â—hom the promises made to him should 〈◊〉 accomplished Let these consideratiâ—s move us then to stand in awe and â—e heed of presuming upon the account any favours priviledges choice of us 〈◊〉 promises to us or righteousness done 〈◊〉 us to sin against him least we fall and 〈◊〉 hardned and cut off as they through â—h presumption sinning also were we â—nd by faith be we not high-minded 〈◊〉 fear yea let him that thinks he â—nds most surely and that God is so inâ—ed to him that no sin of his can posâ—ly make him fail of the Kingdom take â—ed least he fall remembring that which â—poken by the Lord in the Prophet Eâ—el Chap. 33.13 when I say to a â—hteous man thou shalt surely live as 〈◊〉 will say so to none but those which â—e in Christ and so truly righteous yet that righteous man so under the proâ—se of life trust in his righteousness in â—s believing loving and being accepted God and so commit iniquity he shall â—ely dye Nor let us listen to those that â—ing led aside with that errour of the â—ws shall say when the righteous man â—th so ay but when 's that as if it was 〈◊〉 impossible supposition for that is to render vain the sayings of God as the Devil would have us that we might look upon the serious Cautions and exhortations grounded thereupon as ridiculous such as theirs would be that telling us 〈◊〉 Noahs Flood come again we shall all bâ— drowned unless in such an Ark as his was should exhort to get us such Arks wheâ— as the foresaid supposition in it self is of 〈◊〉 thing not to be feared nor possible to faâ— out considering Gods absolute promise to the contrary they might as well to thaâ— supposition in Ezek. 33.14 when a wicked man turneth from his wickedness c. 〈◊〉 shall live reply say true but when 's that How can that be that a wicked maâ— should do so gracious an act as to turn to God from his iniquity Seeing a baâ— tree as every wicked man is can bring forth no such good fruit as repentance and turning to God is Besides that righteous men may turn from their righteousness to commit iniquity is actually proved to be too often true as is evidenâ— in David Solomon and others now to say God cannot in such a case leave and givâ— over and harden such a one is all onâ— in effect as to contradict the Apostle and say God cannot harden whom he will and to contradict David who by cryinâ— for mercy and not to be cast out of God sight implyed it to be mercy to him nâ— engagement towards him not then 〈◊〉 cast him away and destroy him But 〈◊〉 wave such frivolous cavils take we hâ— of sinning presumptuously or having sinned of challenging the favour of God upon the score of our former righteousness or services but let us rather as David in such a case beg for mercy from God not to cast us away or take his holy Spirit from us whereby our hearts might be hardened from his fear acknowledging Gods power our former believing or doing righteousness notwithstanding for our rebellions or departures from the way of righteousness to harden and destroy us He will have mercy on whom he will have mercy and whom he will he hardens in which is yet again implyed further 3. The Power Force and Irresistibleness of Gods Will and Decree when it comes or is brought forth by any thing that man can do there against As he will have compassion on whom he will have compassion whoever say against it or are discontented at it and endeavour to hinder it As the Father of the Prodigal would have mercy upon his repenting Prodigal Son shew him respect pass by his former miscarriages and with gladness entertain him with the highest demonstrations of his love however the Elder Brother murmured at it and was displeased with it signifying that so God will extend mercy to the Publicans and Sinners in calling them to repentance when he will and accepting those of them that obey the call forgiving all their former more notorious sinnings for all the Pharisees discontents and murmurings at it and would call in mercy the Gentiles and justifie the obeyers of his call though the Jews murmured at it and opposed it persecuting the Apostles who were instruments imployed thereto by him so when he will harden blind any persons it shall prevail whom he will he hardens however the persons hardned by him might suppose themselves priviledged there against or might think by their wisdom or strength to prevent or hinder it And so in both those senses God might be said to raise up or as the Hebrew word signifies cause to stand preserve and raise out of former judgements Pharaoh to shew in him his power his liberty and power to harden and destroy the greatest and mightiest that sin against him and the power and force of his hardning operations when and so far as he will harden and so to make his Name to be declared in all the earth for the admonishing all others to fear and tremble before him
his Family alive to new people the World 2. By him even Noah was the right way of faith and worship again proâ—gated to all men by Word and Sacriâ— so as it might have been received and retained by them successively But thouâ— Noah himself and Shem his Son lived long time yet before Abrahams time less than four hundred years they had very generally turned aside from the fa◠〈◊〉 sincerity of worship again and made themselves Gods of their own devising 〈◊〉 offered their Sacrifices to them But God in great mercy that his Truth 〈◊〉 the Witnesses of it and way of Worship might not be quite lost out of the world took pitty on it and called and chose out Abraham and his Family and gave to them both the further revelation of the Faith with its Ordinance and added also as further promises so another outward Ordinance too for witnessing and â—aling the same viz. the Ordinance of Circumcision SECT 4. Of Circumcision given to Abraham and his Seed CIrcumcision which was a Religious cutting off the Foreskin of the Flesh or member of Generation was the next outward Ordinance then appointed of God to men And it began to be an Ordinance of God in Abrahams time and so was not of so early a beginning nor of that Universal extent as the Law for Sacrificing nor so universally received and practised by men but given to and praâ—â—ised by Abrahams family and those that were willing to joyn themselves with them And it was given to him not only to be given to him not only to be practised on himself and his Family but to be delivered by him them as an Ordinance to be observed them in their generations Gal. 3.8 After God 〈◊〉 made his promise of blessing all Nation in him and his Seed In his Seed as 〈◊〉 person in whom the blessing should 〈◊〉 and in him as he with whom the righâ— way of faith and worship was deposited and after he had promised tomultiply his Seed Heb. 11.13 14 15 16. both Spiritual and Carnal and had promised him not only an Earthly but a Heavenly Country that it might be evident that Christ and the grace brought in by him was the foundation of this Ordinance also Though this Ordinance had some further and other significations than that of Sacrifice for though the Death and Bloodshed of Christ might be implied in it in that by Bloodshed men were admitted into the Church of God in Abrahams Family yet it was given also further Rom. 4.11 as the Apostle says as a siâ—n and seal of the righteousness of the faith that Abraham had being yet uncircumcised And so it was 1. A sign in their flesh both of Gods Covenant made with Abraham and his Seed concerning the blessing all Nations in him and of his owning and taking Abrahams Family for his Church and People and so to be as a Sign or Mark of the People with whom the right Faith and Worship was deposited as also a Sign of the way of right believing and coming to be of Abrahams spiritual Seed under the promise of righteousness and â—ing viz. that the way thereto 〈◊〉 by attending to and receiving his faith or doctrine concerning the promised Seed singly cleaving to him and letting go all confidence in their natural birth and what they thereby were as corrupt and lothsom and so all fleshly priviledges to be cut off and cast away so as to confidence for blessing or life to be placed therein nor in any fleshly thing a Parts Wisdom Goodness Righteousness of their own c. which should all be let go for Christ the promised Seed that they might by believing the testimony of God concerning him be made in him and so of the Seed of Abraham after the Spirit and inherit the blessing as also that the way for Abraham and his Seed to beget Children to God to be heirs with him is not to consult with the Wisdom or use the weapons of the Flesh nor by natural and carnal generation but by the word of God the simplicity of the faith of Christ to be held forth by him Nor was it only his natural Seed that might come into Christ and have this blessing but any man and therefore he was to instruct and disciple as it were all that were under his power and dispose to circumcise all born in his house or bought with his mony nor were any to be accounted of that society of external Worshippers but those that had of received that sign or badge of the Covenant as none are of the Spiâ— Seed but those that suffer the Spirituâ— Circumcision in Christ to pass upon theâ— and so rejecting all fleshly glorying and confidence do worship God in the Spirit and Truth according to his Faith or Doctrine It was also 2. A Seal or Confirmation of the Righteousness of the faith which he had while uncircumcised by which faith may be meanâ— either 1. That Object of Faith that Truth or Doctrine he believed and preached which was both Rom. 4.11 12 13 14 15 16 17. That in him and in hâ—â— Seed all the Nations should be blessed Gal. 3.8 and that God would give hiâ— a numerous Seed especially as to his Spiritual Seed that should be heirs of the world the world to come in its renewed state with him and then the Righteousness of the Faith so taken signifieth either The righteousness of it that it is the right and true faith that men ought to imbrace and believe as pertaining to Christ and the blessing in him for all Nations and the blessedness of his Sprititual Seed and their enjoyment of the world to come or else also 2. The righteousness prepared for all Nations contained in the word Blessing that is the forgiveness of sins and the justification preached in that Faith and Doctrine even as David describeth the blessedness of the man to whom the Lord â—tes righteousness without works say 〈◊〉 Blessed is the man whose iniquities are â—ven and whose sins are covered Rom. 6 7. or else 〈◊〉 By Faith is meant that believing of that Doctrine and so in God that was â—nd in Abraham before he received that Ordinance of Circumsicion for it was â—fied of him before that he believed â—ording to what was said to him and that was accounted to him for righteousness and so the righteousness of his faith also taken may either signifie the rightness and truth of his so believing or also his righteous account he had with God therethrough Gods justification and acceptation of him but I think the former 〈◊〉 of Faith and its Righteousness is â—ant rather by the Apostle So that by this Ordinance was Sealed both that that was the Faith and Truth to be believed by whosoever would come in to them yea by â—ll men as it might be to them declared and that therein is held forth the true Righteousness and way to Righteousness 〈◊〉 all Nations viz. that in so believing God as Abraham did
Christ yea and Christ promised his Spiritual presence with his Servants in their faithful Ministration always to the end of the World Matth. 28.20 Yet it is truly said too That as God hath his way in the Seas and his path in the great deep where none can trace him so his footsteps in his operations are not known Psal 77.19 That of Solomon in Eccles 11.5 being true where having exhorted men to disperse or scatter abroad their gifts or abilities either in outward things as riches for the relief of the Poor the bread that perishes or the word and knowledge of God the bread that endures to everlasting Life though it be as upon the Waters through difficulties and with unlikeliness as to our sense and reason of reaping any fruit of it as also upon many having used Arguments thereto both from the future recompence of Reward or proof of fruit brought forth to God thereby after many days thou shalt find it and from the uncertainty of the opportunity for doing good requiring more diligence in doing it Give a portion to seven and also to eight for thou knowest not what evil shall be upon the earth And from the manner of other things 〈◊〉 which God teaches us If the Clouds 〈◊〉 full of rain they empty themselves upon the earth And men that have gifts of knowledg and understanding are compared to Clouds full of Rain as men that seem to be some body and are no body but boast of a false gift are like to Clouds and Wind without Rain Prov. 25.14 And from the fixedness of mens states after death they are like Trees that lye as they fall and having warned of consulting with carnal Reason flesh and blood in imploying our Talents or of minding and poring upon things that may discourage us He that observes the wind shall not sow and he that regards the clouds shall not reap He lays down this following Aphorism or Assertion answering to a secret discouragement of our not seeing or perceiving any good done by out dispensing our Gifts As thou knowest not what is the way of the Spirit or Wind nor how the bones are or grow in the Womb of her that is with Child◠even so thou knowest not the Works of God who maketh all And therefore counsells In the morning sow thy seed and in the evening with-hold not thine hand for thou knowest not which shall prosper or be right either this or that or whither they shall be both alike good By all which and especially by that following Verse it appears to me that in the Fifth Verse forementioned he speaks of God's Workings in and with the Word dispensed that they are as secret hidden and unknowable so as to comprehend fathom and declare punctually every thing therein as it is to know the way of the wind or growing of the bones in the womb of a woman with Child To which agrees that of our Saviour Joh. 3.8 The wind bloweth where it listeth and thou hearest the sound of it but canst not tell whence it cometh or whither it goeth So is every one that is born of the Spirit And that in Mark 4.26 So is the kingdom of God as if a man should cast Seed into the ground and should sleep and rise night and day and the Seed should spring and grow up he knoweth not how for the earth bringeth forth fruit of her self c. Such knowledge then is too wonderful for man to attain and comprehend and therefore we have need of sobriety lest we rashly puft up with a fleshly mind as thinking our selves by our wit and parts and sciences sufficient to dive to the bottom of this depth pry into things that we have not seen too secret and deep for us Surely it may admonish us not to be peremptory in our thoughts about them that may clash with his Revealed Doctrine the Gospel-truth which is certainly to be believed as truth by us and not upon presumptions of our knowing the abstruse Secrets of Gods knowing willing and working in men to be contradicted by our conceptions Yet some things with sobriety as the Scriptures of truth instruct and inform us we may consider and conceive and so holding us close to that Clue or Thread let us consider them in 1. The Distinct kinds of operations Attributed to God 2. The manner of his Working in those kinds of operations SECT 2. Of Gods merciful Operations in men by his Grace preventing them or his preventing Operations KInds of Gods Operations or Workings in Men in the Scriptures Attributed to him are more generally Two for they are such as are either more directly and properly God's and so Attributed to him as the operations of his mercy towards men or such as are not altogether or not always so properly God's though after some sort Attributed to him as the operation of his Wrath or his hardning operations 1. The operations of God in grace and mercy are such as his mercy to men leads him to effect and work in them by his Power and Spirit in and with the means afforded for the inlightning softning converting and leading men to himself Though its true he is in some sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious in all his works Psal 145.17 Either to those he works in and upon or to others whose good and glory he makes them subservient to Psal 136 1◠18 19. As he slew mighty Kings for his mercy endureth for ever Og the King of Bashan for his mercy endureth for ever c. But in this Distinction we intend by gracious operations or operations in mercy operations of the first so such as directly tend to the good and welfare of those in whom they are And so he works 1. By way of prevention of men in and with his gracious means and manifestations of himself to them vouchsafed them while altogether in themselves dead blind ignorant helpless and before they know or can by themselves know or do any thing that is good And so generally the operations wherewith he prevents men capacitating men for the good to which he calls and moves them such as Christs first inlightnings of men preventing them with his light truth goodness and therein giving them capacity to see them and so speaking to them in his Calls as to give them a capacity of hearing him though otherwise deaf and dead in themselves and then in that capacity of seeing and hearing he requires them to see and hear that is Exercise those capacities and abilities brought to them by him Of which we read Isa 42.18 19. Isa 42. Hear ye deaf and look ye blind that ye may see And Joh. 5.25 The deaf hear the voice of the Son of Man And they that hear that is listen or exercise the hearing faculty given them by him in his preventing them do live this is Christs standing at the door of mens hearts and knocking so as men may hear upon which he promises That if any man hear
entring his Kingdom here in its Spiritual State is We cannot enter his Kingdom but by being born of God nor further enter into it to be under the Regiment Power and Priviledges of it then as we are born of God namely of God as objectively discovered to us and looked to or known by us they that know thy Name will trust in thee and as efficiently and efficaciously working by his Power and Spirit in us And so Regeneration contains in it Healing Confirming and Conforming too or they may in the place above quoted be referred to the words after it and denote the time when they should receive their Honour and Reward viz. In the Regeneration when the Son of man shall sit on the throne of his glory that is In the time of the Resurrection and so it signifies That the Regeneration is not compleated till the Resurrection when the Body also shall be changed and be found in the Spirit and Glory of Christ But here I do as usually men do in speaking of Regeneration speak of its First Acts Of making a man in Christ The overcoming of the Heart to close with and believe in God and Christ and depend on him and so the infusing the Spirit and Principles of new and heavenly Life into him And so I distinguish it from healing conforming Operations and it 's sometime included in Conversion as the end or ultimate acts in it as Conversion is usually meant of the Souls first turning to God for otherwise Souls after Regeneration falling into actual Sins or sinful frames must be Converted from them but as I said before it properly follows upon the heart turned to behold or look upon God and Christ as presented in his Gospel and it stands in the framing strengthning and overcoming the heart to close with rest in and rely on God in Christ in and through which his Spirit and Power Framing and Creating it in Christ doth enter into it possess and act it for and towards Christ Ephes 2.10 Numb 21.9 2 King 5.14 And this is by a certain creative Power whence that Phrase We are his workmanship created in Christ Jesus to good works Somewhat like the healing of the Israelites in their looking to the Serpent of Brass or the healing of Naaman washing in the waters of Jordan and it hath in it 1. A Spiritual quickening or inlivening of the Soul Psal 36.8 in its listening and looking to Christ to living affection to and likement of him and so desire after him through the presentation of the excellency of him as made known to and apprehended by the Soul as Phil. 3.7 2. A Spiritual quickning and strengthening of the Soul through the same Seed of the knowledge or word of Christ cast into the heart to a fleeing or betaking it self for refuge and rest to him and so to close with and hope in him and in God through him Heb. 6 18 19. Psal 9.10 3. A certain Spiritual inlivening of the Soul in him and upon him his mercy Gal. 2.20 goodness power faithfulness love c. and so to an acting in that life infused and put into it both towards God and towards man which the grace seen and believed by it operates works and begets yea and preserves and carries on in it and it unto and in It is set forth in Ezekiel 36.25 26. By the making the Heart and Spirit new by his Spirit and then putting in his Spirit into the Spirit made new the begetting a new judgment bent and disposition in the Soul and a new heart desire love affection toward God and Christ a new will purpose and resolution for him and then a putting his Word Power and Spirit into that Heart and Spirit renewed to live in it feed act and animate it in and for God according to his mind 4. His healing operations are a kin to those Regenerating operations and may be co-incident with his comforting operations too in part they are spoken of as fruits and consequents to Conversion Matth. 13.15 Least they should be converted and I should heal them but by comparing that with Mark 4.12 It includes or stands in the Remission of Sins at least as the necessary mean to it or womb put of which it proceeds for there for healing it is and their sins should be forgiven them Which by way of Metonomy may signifie and take in the consequents of forgiveness also such as 1. The speaking peace to them c. so the quieting pacifying and comforting of the Heart and Conscience in the sight and view of his goodness and knowledge of his love and favour towards it and of the forgiveness of Sins and hope of Happiness in which the heart-broken and disquieted with convincements reproofs and fears is healed 2. A renewing and rectifying the whole man in mind judgment will and affections and conversation sanctifying of him throughout filling him with right wholsome apprehensions and thoughts of God and Christ and himself and all things with right affections to God healing those distempers before in his heart and affections in their out-running after yanities and doting upon Idols taking offence at God and his Truth hateing what should be loved and loving what should either absolutely or comparatively be hated and so healing the passions fears cares anxieties and griefs of mind c. 3. A removing and taking off Wrath and Judgments that might formerly be inflicted on them for their rebellions or stubbornness against him yea and by degrees and in due time taking off altogether the Disease and Judgment that came upon us in Adam and through his Fall the power of natural Corruption â—nd dominion of Sin and the bodily infirmities and Death too in the Resurrection 5. Comforting Operations are in and through his Word or Truth as it is in Christ and by his hand power and spirit working therein and therewith in shewing help and remedy in Christ and in God and causing the Soul to apprehend and see it even suitable helps to all its needs and Exercises and by begetting lively hope in God and Christ for the receipt of that help both under its afflictions and in due time out of them all and by shewing the gracious and good end of God in his afflicting denying crossing suffering or ordering evils to it the lifting up reviving and chearing of the heart and spirit and maintaining the chearfulness and comfort of it in God as in John 14. He comforted the hearts of his Disciples by and through presenting to them God and his goodness towards them as an object therefore worthy to be believed in by them and himself as a constant lover of them that as well went away from them for their good as came and staid with them even for their helpfulness and salvation that he would send them another Comforter who also and more fully should comfort them by leading them into the Truth causing them to understand the Truths he now spake to them and giving them to
they are not â—s works or doings in a proper way 〈…〉 speaking or in a direct or proper way 〈◊〉 operation no more then darkness can 〈◊〉 properly ascribed to the Sun how â—uld so holy a Tree bring forth fruit so â—trary to his Holiness Or how should 〈◊〉 punish men for their Iniquities if he â—o work incite or frame men unto wickâ—ness It would be great iniquity in a â—dge or Magistrate to provoke incite to â—uch more to necessitate men to things â—idden by the Law and yet more if 〈◊〉 be a Law whereof he was Law giver 〈…〉 and then to hang and draw him â—r what he was so the cause himself of â—nd shall God be like to such unjust Perâ—ns God forbid yet after some manner â—f speaking and in some way suitable to â—s holiness those things also are ascribed 〈◊〉 him which remains with sobriety to â—e inquired into by us SECT 2. That those Operations as ascribed to God are Judiciary Acts consequential both to Gods preventing grace and mens abuse of it DOubtless this first may be Asserted That these kind of Acts or Operations as ascribed to God are ever Judiciary acts and ordered to men by way 〈◊〉 Punishment and Judgment for their abuses of and Rebellions against his goodness and gracious Operations first preventing them These are none of his first operations in and with men but he first extends his goodness and mercy leading to Repentance yea mixeth such too with these sadder operations and for mens hardning and blinding themselves there against hardens and blinds them according to that in Isa 66.3.4 They have chosen their own ways and their soul delighteth in their abominations I also will chuse their delusions and will bring theâ— fear upon them Because when I called none did answer when I spake they did not hear but did evil before mine eyes and chose that in which I delighted not And that in Rom. 1.21 26 28. â—use when they knew God they did not 〈◊〉 him as God neither were thankful c. For this cause God gave them up to vile affections c. And even as they did not like to retain God in their Knowledge God gave them up to a Reprobate mind This also may be seen in those instances of Gods hardning and blinding before mentioned For certain it is That Pharaoh was a proud Tyrannical Oppressor of Israel See Exod. 3.14 with 4.21 before God hardned his heart God says of him That he knew surely that the King of Aegypt would not let them go but by or no not by a mighty hand before he spake of hardning his heart And we and that upon Moses's first speaking to him in the Name of the Lord to let the people go to Worship or hold a Feast to the Lord in the Wilderness Chap. 5.1 2 3. which was but a reasonable demand yet he behav'd himself proudly against the Lord and said Who is the Lord that I should they his voice to let Israel go I know not the Lord neither will I let Israel go Yea and after Moses had told him who the Lord was even the God of the Hebrews and had used Arguments to perswade him to let them go yet Vers 6 7 8 9. he was so far from hearkning to them that he increased their burdens and oppressions exacting their â—umber of Brick but denying them necessary Materials to be brought to them as before to the greater imbittering of their Spirits and to the exposing them to their Taskmasters rage and cruelty yea and after God had bid Moses work Miracles before him and the Aegyptians and shew them some Signes that God had â—â—t him to him on that Message yet it 's said Chap. 7.13 That Pharaohs heart hardned as Ainsworth reads it suitable to the Hebrew Vers 14. Or Pharaoh hardned his heart as the Greek reads it And God says of him Pharaohs heart is hardned Vers 23. he refuses to let the people go And after their Waters were turned into Blood Pharaoh turned and went into his house and it 's said Neither set he his heart to this also And after God had smitten him with the Plague of the Frogs and his heart began to yield so that he promised upon God's removal of that Plague Chap. 8.8 to let the people go yet when God had at Moses's request removed it it 's said That when Pharaoh saw that there was respite he hardned his heart and hearkned not to them as the Lord had said namely that he would do Chap. 3.10 Yea and when God had sent the Third Plague the Plague of Lice in which the Magicians could not do so but confessed it to be the Finger of God yet it 's said That Pharaohs heart was hardned and he hearkned not unto them as the Lord had said Yea and yet again when God had threatned him with the Judgment of Flies Vers 28. and inflicted it because he would not by the threatning be admonished and that also made his heart to bow again and yield so as to promise upon the removal thereof they should go and worship God in the Wilderness Yet after that Judgment was removed Vers 32. it is said Pharaoh hardned his heart at this time also neither would he let the people go Yea and after the Fifth Judgment upon their Cattle in which as in the former Chap. 9.7 God severed between the Aegyptians and the Israelites smiting the Aegyptians Cattel onely and not Israels yet it 's said Pharaohs heart was hardned remained in that stiffness and obstinacy of purpose to which he had set it upon the former respite and not all this while is it said That the Lord had hardned his heart Till after the Sixth Judgment Chap. 9.12 And then is it said The Lord hardned Pharaohs heart And yet after and in the Seventh Judgment he made it yield again so as to confess his Sin and justifie the Lord and intreat their Prayers for him with promise thereupon of letting them go and they should stay no longer yet Chap. 10.1 after it was over it is said His heart was hardned And God says Chap. 10.1 Go in unto Pharaoh for I have hardned his heart and the heart of his servants c. So that it appears that Pharaoh was proud and wicked and hardned his heart against the Lord before God is said to have hardned his heart Aud the like we may say of Sihon King of Heshbon and the Canaanites Josh 11.20 The measure of their Iniquity was now full so as it was not in Abrahams time Gen. 15.16 And yet more plain it is in that of Israel in Isa 6.10 To which that in Joh. 12.40 Isa 1 2 3 〈◊〉 5. hath reference it is Go make the heart of this people fat And it was such a people whose eyes he blinded as of whom he had said I have nourished and brought up children and they have rebelled against me a sinful Nation a people laden with iniquity a
soul that seeks mercy of him and submits to him Thus â—ot only Pharaoh and Sihon mighty Kings notwithstanding their greatness were hardned and destroyed by him but also the Jews the seed of Abraham Isaac and Israel despising his Law and rebelling against his counsels and commands and refusing to walk in his ways c. were not only punisht with many sore and heavy Judgements but also notwithstanding all their priviledges Gods choise of them love to them and honour conferred upon them yea and notwithstanding all their Temple-building Sacrifices and Services done to him and works of righteousness of their own wrought by them were at length for their refusals of Christ and his Doctrine and despite done to him and his Servants broken off except a remnant by grace or meer mercy reserved and unpeopled by him being hardned blindned and given up to their own imaginations and delusions to stumble and fall in them And on the other side not only Rahah Ruth and some other poor Sinners amongst the Gentiles obtained mercy but even the Gentiles more generally after and notwithstanding their long going astray and walking in their own ways Ephes 2.11 12 13 14 17 18 19 20. and their many and great abominations Idolatries Adulteries and all manner of open and heinous wickednesses had the Gospel and Kingdom of God sent unto them and therein pardon of their sins and peace from God was tendred and preached to them through and in the name of Christ and whosoever accepted the tenders and terms thereof were admitted into the kingdom and Church of God and Christ and received into nighness to them Matth. 11.25 26. So also the mysteries of the Kingdom of God were hid from the richer learned and prudent persons of the Jews that were there through lifted up against God their riches prudence yea or self-righteousness notwithstanding and revealed to the poor and simple Disciples though despicable in the eyes of the other and but as Babes and Sucklings in respect of their parts and capacities and this because it so pleased God It seemed good and meet to him to deal so with them Yea the Angels that sinned though high and glorious Spirits yet God did not because of their height power or greatness spare them but plunged them down into destruction when as poor fallen contemptible man of a far meaner constitution and condition being made of the dust was pitied by him and found mercy with him And therefore in the belief and apprehension of this Soveraignty of God over his Creatures and liberty to dispose of them in shewing them mercy or withdrawing it from them and hardning and blinding them as he pleases as also of his infinite purity and perfect hatred of sin where ever he finds it the Apostle Paul beat down his body 1 Cor. 9.27 with Act. 9.15 1 Cor. 10.1 2 3 4 5 6 c. â—d brought it into subjection least having preached to others he should himself yet notwithstanding a chosen Vessel and an Apostle be a cast away as Judas â—ough a chosen Apostle was before him and as he tells and would not have us ignorant of it many of the Fathers that were highly honoured and priviledged God was that notwithstanding so far displeased with for their sins against him that he destroyed them As the Apostle Jude also minds us that the Lord having â—ed his people out of Egypt yet afterward destroyed those that believed not that is did not abide believing as Psal 106.12 13. though they were his people and sometime believed yet that exempt 〈◊〉 them not from destruction yea Moses himself though a Prophet and greater than the rest of the Prophets yet not believing to sanctifie the Lord before the people at one time was cut off from entring into the good Land of Promiseâ— his being such a Prophet yea and in all other things faithful would not priviledge him from such a judgement upon him having but that one time so failed before him And Jeremy Jer. 1.5 with 15.19 20 21. though a Prophet and sanctified in the womb thereunto yet turning out some way it seems stood 〈◊〉 upon his returning again otherwise 〈◊〉 had been rejected his first ordination 〈◊〉 notwithstanding Psal 51.1 2. Thence David also â—ing sinned in the matter of Vriah could not nor durst plead any engagements upon God to continue his favour to hiâ— or restore him to it as if God was by any thing fore-done to him or by him ingâ—ged to save him but only pleads and 〈◊〉 for mercy according to the multitude of his mercies as intimately acknowledging therein that he had so broken Covenanâ— that nothing of his former priviledges of services could plead an exemption from Gods judgement but that God might justly cast him out of his sight and depsive him of his presence and spirit He lay at Gods mercy and good pleasure therein whether to cast him away or reâ— him and could challenge nothing of favour as due debt upon any account to him And this Prerogative God hath and exerciseth over his Creature that so no flesh might presume to sin against him and abuse his grace or turn it into wantonness thinking to plead an exemption from those forest judgements as the Jews were very often apt through mistake to do because they are his people and he had chose and called and saved them of because they have formerly believed obeyed and served him built him Temples offered Sacrifices preached or prayed in his Name c. But that all might learn to tremble before him and standâ— awe of him and work out their own salvation with fear and trembling with all lowliness of mind depending on hiâ— mercy and grace for their salvation not â—ing high minded or pust up with pride or there priviledges or services or any excellencies found in them or received 〈◊〉 God by them And that the poor â—nd humble sinners yea the vilest and most wretched might be perswaded and â—couraged to flee to him for mercy and â—eg it of him who notwithstanding their unworthiness can extend it to them and â—oth and will to all that in due time â—ble themselves under him and seek mercy and grace of him in Christ Jesus To these purposes he both admonished Israel when first taken into favour and â—ghly honoured of him to be his choise people after being redeemed miraculously â—om Egypt they had heard his voice from Heaven out of the midst of the 〈◊〉 as no people under Heaven had 〈◊〉 though he had so loved and chosen them and would keep mercy and covenant with them if they loved and obeyed him yet if they after all this should forget him and serve other Gods they should perish even as the other Nations driven out from before them Rom. 2.8 9 10 11. He would â—ut no difference between them therein except it might be in destroying them with a more grievous destruction as they had been more honoured of him whence â—sâ— those serious cautions
is pleased to order for even in those his works his punishing Pharaoh for his Cruelty Suppose And Judas for his Covetousness And approving Cornelius his Sincerity And David's Zeal for his House He wrought according as the counsel of his will ordered and not otherwise And we may say that according to that most perfect Counsel of his most holy will he may and doth work differently in divers or in the same man at divers times as he pleases Psal 14.5 17. though always holily and graciously both in his preventing and following operations as well as in his dispensations of means there may be divers measures afforded and what he doth afford he may afford it diversly as God may prevent some sooner than others as John Baptist in the Womb or presently after as Timothy from a Child c. Some he may call into his Vineyard at the Third hour when others may stand idle till the Ninth or Eleventh Yea and some more strongly than others using more and more powerful means to inforce them as the Lord is said to have instructed Isaiah with a strong hand and he hedged up the way of swerving Israel as with Thornes so as not to let her find her Lovers and so in a manner forced them by afflictions and convincements to return to him again though some even so forced as it were Isa 8.11 Hos 2.6 7. Isa 1.4 5. Hos 5.15 with 6.1 2 3 4. yet revolt or soon recoile Yea and Christ implies that where God afforded more glorious means he also put forth more power in and with them Matth. 11.20 21 22 23 24. 12.40.41 42 c. so as had others had those means they would by the power put forth in them have done better than they did with what they had or then others did that had those greater means in which his operations as well as in his dispensations we ascribe to him his own glorious liberty and acknowledge That he will have mercy on whom he will have mery and whom he will he hardens as we shewed in the foregoing Chapter Let me add 1. That he is not prescribed by man or any other Creature but by the counsels of his own will hath ordered both whom to prevent with his mercy and grace and that we have seen is generally all men in their seasons and according to capacities given them moved thereto by no mans merit but by his own mere good will and pleasure and whom he will he after such grace afforded striving with them and softning them abused by them hardens no man hath prescribed that to him and upon whom to order it as we have noted but as himself pleaseth 2. After men having abused grace are in some measure hardned by him it 's meerly in his good pleasure on whom to shew such mercy as to prevent them again and follow them longer that he may overcome their Evils with more goodness and on whom he will and when for such abuses give up and cease striving with them 3. With reference to following Grace He will have mercy on whom he will have mercy even to justifie accent and receive them as his chosen ones No man hath prescribed him his way or set him a Law in this nor will he be letted from shewing mercy on them whom he pleaseth thus to shew it to namely those that hearing and learning of him come to Christ c. And again whom he will what manner of persons he pleaseth and not whom men prescribe to him he hardneth and rejecteth even those that rebel and are disobedient 50 his Son whether Jews or Gentiles zealous and devout observers of the Law or prophane and loose livers Yea or what ever else they be or may have been as was before sâ—ewed SECT 2. That in this diversity of operation he observeth in some sense an uniformity and a likeness with men Generally Psal 33.12 to 16. Considered YEâ— it appeareth That the dealings of God with men are uniform too whether he give greater or lesser means to lead to know him and to Repentance yet in and with those means his preventing operations are alike afforded to them that have the lesser as the greater means alike I say not in measure as neither is the measure of what is required of them alike to whom more is given of them is more expected and required nor is the very matter of the operations formerly the same or alike for in that respect too there are diversity of operations though the same Lord but alike as to analogy or resemblance in God's dealings wherefore also his proceedings with them in Judgment is or will be alike onely to the Jew first and also to the Gentile Rom. 2.7 8 9 10 11. Both are reproved and faulted for putting God and his Truth from them and imprisoning it in unrighteousness c. As on the other side the obeyer of God's Voice the fearer of God and worker of Righteousness in every Nation I say not in the practise of every Religion for that stands not with the fear of God is accepted of him the uncircumcision of the uncircumcised And by way of Analogy the want of outward Baptisme in the outwardly unbaptised that have not opportunity thereunto shall not prejudice their acceptation with God they doing the Truth Rom. 2.25 26 27 28 29. revealed of God to them nor on the other side shall the outward Circumcision or Baptisme and Profession help the disobedient So that the Equity of Gods ways and uniformity of his dealings with men appears in his diversities of dispensations and operations that he walks in one way with men for approvement or disapprovement justification or condemnation And with respect to the equity and in that sense likeness of his dealings with men in his gracious operations as laying the foundation of it in his judging them is that excellent passage in the Psalmist very pregnant Psal 33.12 13 c. Blessed is the Nation whose God is the Lord who own and worship God in Christ and whose protection and defence he is the people he hath chosen for an inheritance to himself as in some sort and sense the Nation of Israel to have his Statutes Judgments and Oracles betrusted with them so more choicely the Worshipers of God in Truth in every Nation the Nation that own him for their God and cleave unto him Or as Psal 4.3 The man and so the people that is godly or gracious those that hearing and learning of the Father come to Christ and so are built upon him for they are the chosen generation the royal priesthood the holy Nation 1 Pet. 2.4 5 9. But then least we should think Gods goodness to be bound up to some few onely precisely chosen as most take the sense to be it follows The Lord looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath looked down or with care and consideration looked from heaven He beholdeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath beheld or seen yea providingly seen and